Christianity as Mystical Fact
GA 8
Preface to the Second Edition
[ 1 ] Christianity as a Mystical Fact was the title given by the author to this work when, eight years ago, he gathered into it the substance of lectures delivered by him in 1902. This title is intended to indicate the special character of the book. The attempt has been made not merely to represent historically the mystical content of Christianity, but to describe the origin of Christianity from the mystical point of view. Underlying this intention was the thought that at the genesis of Christianity mystical facts were at work which can only be perceived from this viewpoint.
Only the book itself can make clear that by “mystical” its author does not imply a conception which relies more on vague feelings than on strictly scientific statements. It is true that mysticism is at present widely understood in the former sense, and hence it is declared by many to be a sphere of the human soul life with which true science can have nothing to do. In this book the word mysticism is used in the sense of the presentation of a spiritual fact which can only be recognized in its true nature by a cognition derived from the sources of spiritual life itself. If the kind of knowledge drawn from such sources is rejected, the reader will find no point of contact with this book. Only one who concedes that the same lucidity may exist in mysticism as in a true representation of the facts of natural science will be ready to admit that the content of Christianity as mysticism may also be mystically described. For it is not only a question of the contents of the book, but first and foremost of the means of gaining knowledge through which the statements in it are made.
[ 2 ] Many there are at the present day who have a violent dislike for such means, which are regarded as conflicting with the ways of true science. And this is the case not only with those unwilling to admit other interpretations of the world than their own, on the ground of genuine knowledge of natural science, but also with those who as believers wish to study the nature of Christianity.
The author of this book bases his standpoint on the belief that the achievements of natural science in our age must lead straight to true mysticism. In fact, this point of view shows that any other attitude toward knowledge actually contradicts everything presented by the achievements of natural science. The facts of natural science, indeed, cannot be comprehended by those means of gaining knowledge which so many people would like to employ to the exclusion of others, under the illusion that they stand on the firm ground of natural science. [ 3 ] Only he will not reject this book who is prepared to admit that a full appreciation of our present admirable knowledge of nature is compatible with genuine mysticism.
[ 4 ] The author’s intention is to show, by means what is here called “mystical knowledge”, how the source of Christianity prepared its own ground in the Mysteries of pre-Christian times. In this pre-Christian mysticism we find the soil in which Christianity throve as a germ of quite independent nature. This point of view makes it possible to understand Christianity in its own independent being, even though its evolution is traced from pre-Christian mysticism. If this point of view be overlooked it is easy to misunderstand that independent character, and to think that Christianity was merely a further development of what already existed in pre-Christian mysticism. Many people of the present day have fallen into this error, comparing the content of Christianity with pre-Christian conceptions, and then thinking that Christian ideas were only a continuation of the former. The following pages are intended to show that Christianity presupposes the earlier mysticism, just as a seed must have its soil. It is intended to emphasize the peculiar character of the essence of Christianity through a knowledge of its evolution, not to extinguish it.
[ 5 ] it is with deep satisfaction that the author is able to mention that this account of the nature of Christianity has found acceptance with a writer who has enriched the culture of our time in the highest sense of the word by his important works on the spiritual life of humanity. Edouard Schuré, author of Les Grands Initiés,1 This book is to be had in an English translation, by F. Rothwell, under the title: The Great Initiates, A Sketch of the Secret History of Religions, by Edouard Schuré. is so far in accord with the attitude of this book that he undertook to translate it into French, under the title, Les Mystéres Antiques et les Mystéres Chrétiennes. It may be mentioned by the way, and as a symptom of the existence at the present time of a longing to understand the nature of Christianity as presented in this work, that the first edition has been translated into other European languages besides French.
[ 6 ] The author has not found occasion to alter anything essential in the preparation of this second edition. On the other hand, what was written eight years ago has been enlarged, and the endeavor has been made to express many things more exactly and circumstantially than was then possible, Unfortunately the author was obliged, through stress of work, to let a long period elapse between the time when the first edition was exhausted and the appearance of the second.
Rudolf Steiner
May, 1910
Vorwort zur Zweiten Auflage
[ 1 ] «Das Christentum als mystische Tatsache» nannte der Verfasser diese Schrift, als er in ihr vor acht Jahren den Inhalt von Vorträgen zusammenfaßte, die er im Jahre 1902 gehalten hatte. Mit diesem Titel sollte auf den besonderen Charakter des Buches gedeutet werden. Es ist in ihm nicht bloß der mystische Gehalt des Christentums geschichtlich darzustellen versucht worden, sondern es sollte die Entstehung des Christentums aus der mystischen Anschauung heraus geschildert werden. Es lag dabei der Gedanke zugrunde, daß in dieser Entstehung geistige Tatsachen wirkten, die nur durch eine solche Anschauung gesehen werden können. Der Inhalt des Buches allein kann rechtfertigen, daß sein Verfasser «mystisch» nicht eine Anschauung nennt, welche sich mehr an unbestimmte Gefühlserkenntnisse als an «streng wissenschaftliche Darlegung» hält. In weiten Kreisen wird ja gegenwärtig «Mystik» in einer solchen Art verstanden und dadurch wohl auch von vielen für ein Gebiet des menschlichen Seelenlebens erklärt, das mit «echter Wissenschaft» nichts zu tun haben kann. Im Sinne dieses Buches wird das Wort «Mystik » gebraucht für die Darstellung einer geistigen Tatsache, die in ihrem Wesen nur erkannt werden kann, wenn die Erkenntnis aus den Quellen des geistigen Lebens selbst hergenommen ist. Wer eine Erkenntnisart, die aus solchen Quellen schöpft, ablehnt, der wird zu dem Inhalt dieses Buches keine Stellung gewinnen können. Nur wer «Mystik» in dem Sinne gelten läßt, daß in ihr eben solche Klarheit herrschen kann wie in wahrer Darstellung naturwissenschaftlicher Zusammenhänge, der wird darauf sich einlassen, wie hier der Inhalt des Christentums als Mystik auch mystisch geschildert wird. Denn nicht nur auf den Inhalt der Schrift kommt es an, sondern—und vor allem darauf—aus welchen Erkenntnismitteln heraus in ihr dargestellt wird.
[ 2 ] In unserer gegenwärtigen Zeit haben viele noch die heftigsten Abneigungen gegen solche Erkenntnismittel. Sie sehen sie als wahrer Wissenschaftlichkeit widersprechend an. Und dies ist der Fall nicht nur bei denjenigen, welche bloß eine in ihrem Sinne gehaltene Weltauffassung auf dem Boden «echter naturwissenschaftlicher Erkenntnisse» gelten lassen wollen, sondern auch bei solchen, welche als Bekenner des Christentums dessen Wesen betrachten wollen. Der Verfasser dieser Schrift steht auf dem Boden einer Auffassung, welche einsieht, daß die naturwissenschaftlichen Errungenschaften unserer Gegenwart die Erhebung zu wahrer Mystik fordern. Diese Auffassung kann zeigen, daß eine andere Stellung zur Erkenntnis gerade im Widerspruch steht zu allem, was diese naturwissenschaftlichen Errungenschaften darbieten. Mit denjenigen Erkenntnismitteln, welche so manche allein anwenden möchten, die da meinen, auf dem festen Boden der Naturwissenschaften zu stehen, können die Tatsachen dieser Naturwissenschaft eben nicht umfaßt werden.
[ 3 ] Nur wer zugeben kann, daß volles Gerechtwerden gegenüber unserer gegenwärtigen, so bewundernswerten Naturerkenntnis mit echter Mystik vereinbar ist, der wird dieses Buch nicht ablehnen.
[ 4 ] Durch dasjenige, was hier «mystische Erkenntnis» genannt wird, soll in diesem Buche gezeigt werden, wie der Quell des Christentums sich seine Voraussetzungen geschaffen hat in den Mysterien der vorchristlichen Zeit. In dieser «vorchristlichen Mystik» wird der Boden aufgezeigt, in dem als ein Keim von selbständiger Art das Christentum gedeiht. Dieser Gesichtspunkt macht möglich, das Christentum in seiner selbständigen Wesenheit zu verstehen, trotzdem man seine Entwicklung aus der vorchristlichen Mystik verfolgt. Bei Außerachtlassung dieses Gesichtspunktes ist es nur zu leicht möglich, daß diese Selbständigkeit verkannt wird, indem man glaubt, in dem Christentum habe sich nur weiterentwickelt, was in der vorchristlichen Mystik schon da war. In diesen Fehler verfallen viele Meinungen der Gegenwart, welche den Inhalt des Christentums vergleichen mit vorchristlichen Anschauungen, und dann glauben, die christlichen seien nur eine Fortbildung dieser vorchristlichen. Das vorliegende Buch soll zeigen, daß Christentum die vorherige Mystik voraussetzt wie der Pflanzenkeim seinen Boden. Es will die Wesenheit des Christentums gerade in ihrer Eigenart betonen durch die Erkenntnis seiner Entstehung, sie aber nicht auslöschen.
[ 5 ] Mit tiefer Befriedigung darf der Verfasser erwähnen, daß er mit solcher Darstellung des «Wesens des Christentums » die Zustimmung einer Persönlichkeit gefunden hat, welche durch ihre bedeutungsvollen Schriften über das Geistesleben der Menschheit die Bildung unserer Zeit im tiefsten Sinne bereichert hat. Edouard Schuré, der Verfasser der «Grands Initiés», 1Dieses Buch liegt in deutscher Übersetzung von Marie Steiner vor: «Die großen Eingeweihten» von Edouard Schuré [12., ungekürzte Auflage München 1956] stimmte den Gesichtspunkten dieses Buches bis zu dem Grade zu, daß er selbst dessen Übersetzung ins Französische besorgte (unter dem Titel «Les mystéres antiques et les mystéres chrétiennes»). Nur nebenher und als Symptom dafür, daß in der Gegenwart eine Sehnsucht besteht, das Wesen des Christentums im Sinne dieses Buches zu verstehen, soll erwähnt werden, daß die erste Auflage außer ins Französische auch in andere europäische Sprachen übersetzt ist.
[ 6 ] Irgend etwas Wesentliches an der ersten Auflage zu ändern, hat sich der Verfasser bei Veranstaltung dieser zweiten Auflage nicht veranlaßt gesehen. Dagegen finden sich in derselben Erweiterungen des vor acht Jahren Dargestellten. Auch ist versucht worden, manches genauer und ausführlicher zu fassen, als es damals hat geschehen können. Leider ist der Verfasser durch viele Arbeit gezwungen gewesen, lange Zeit verstreichen zu lassen zwischen dem Augenblicke, da die erste Auflage vergriffen.
Geschrieben im Mai 1910.
Rudolf Steiner
Foreword to the second edition
[ 1 ] "Christianity as a mystical fact" was the title the author gave this work eight years ago when he summarized the content of lectures he had given in 1902. This title was intended to indicate the special character of the book. It was not merely an attempt to present the mystical content of Christianity from a historical point of view, but to describe the emergence of Christianity from a mystical perspective. This was based on the idea that spiritual facts were at work in this emergence, which can only be seen through such a view. The content of the book alone can justify the fact that its author does not call "mystical" a view that adheres more to vague emotional knowledge than to "strictly scientific explanation". In wide circles, "mysticism" is currently understood in this way, and is thus probably also declared by many to be an area of human spiritual life that can have nothing to do with "real science". In the sense of this book, the word "mysticism" is used to describe a spiritual fact that can only be recognized in its essence if the knowledge is taken from the sources of spiritual life itself. Anyone who rejects a form of knowledge that draws from such sources will not be able to take a position on the content of this book. Only those who accept "mysticism" in the sense that such clarity can prevail in it as in the true presentation of scientific contexts will be able to accept the way in which the content of Christianity as mysticism is also mystically described here. For it is not only the content of Scripture that matters, but also - and above all - the means of knowledge used to present it.
[ 2 ] In our present age, many still have the strongest aversion to such means of knowledge. They see them as contradictory to true science. And this is the case not only with those who merely want to accept a view of the world that they hold on the basis of "genuine scientific knowledge", but also with those who, as professors of Christianity, want to consider its essence. The author of this writing stands on the ground of a view which recognizes that the scientific achievements of our present time demand the elevation to true mysticism. This view can show that a different attitude to knowledge is precisely in contradiction to everything that these scientific achievements offer. With those means of knowledge that some would like to use alone, who think they are standing on the solid ground of natural science, the facts of this natural science cannot be grasped.[ 3 ] Only those who can admit that full justice to our present, so admirable knowledge of nature is compatible with genuine mysticism will not reject this book.
[ 4 ] Through what is here called "mystical knowledge", this book aims to show how the source of Christianity created its preconditions in the mysteries of pre-Christian times. In this "pre-Christian mysticism" the soil is shown in which Christianity flourishes as an independent seed. This point of view makes it possible to understand Christianity in its independent essence, even if one traces its development from pre-Christian mysticism. If this point of view is disregarded, it is all too easy to misjudge this independence by believing that Christianity has only developed what was already there in pre-Christian mysticism. Many contemporary opinions fall into this error when they compare the content of Christianity with pre-Christian views and then believe that Christianity is merely a further development of these pre-Christian views. This book is intended to show that Christianity presupposes the previous mysticism like a plant seed presupposes its soil. It aims to emphasize the essence of Christianity precisely in its peculiarity by recognizing its origin, but not to erase it.
[ 5 ] It is with deep satisfaction that the author can mention that with this presentation of the "essence of Christianity" he has found the approval of a personality who has enriched the education of our time in the deepest sense through his significant writings on the spiritual life of mankind. Edouard Schuré, the author of the "Grands Initiés", 1This book is available in German translation by Marie Steiner: "Die großen Eingeweihten" by Edouard Schuré [12. The great initiates" by Edouard Schuré [12th, unabridged edition Munich 1956] agreed with the viewpoints of this book to the extent that he himself provided its translation into French (under the title "Les mystéres antiques et les mystéres chrétiennes"). As an aside and as a symptom of the fact that there is a longing in the present day to understand the essence of Christianity in the sense of this book, it should be mentioned that the first edition has been translated into other European languages as well as French.
[ 6 ] The author did not feel compelled to change anything essential in the first edition when publishing this second edition. On the other hand, it contains additions to what was presented eight years ago. Attempts have also been made to make some things more precise and detailed than was possible at the time. Unfortunately, the author has been forced by much work to let a long time pass between the moment when the first edition went out of print.
Written in May 1910.
Rudolf Steiner