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Turning Points Spiritual History
GA 61

14 December 1911, Berlin

V. Elijah

The prophet Elijah shines forth as one of the most resplendent stars in the firmament of man’s spiritual evolution, and that great illumination which he brought to humanity in olden times has endured even to the present day. The deeds, the characteristics, the greatness of this outstanding personality as portrayed in the ancient Biblical records, make the profoundest impression upon the hearts and feelings of mankind; but, nevertheless, this significant figure appears difficult of comprehension to external history. We are about to consider Elijah from the stand-point of Spiritual Science. Viewed in its light, we find in the very nature of his being an indication that the most important causes and motives underlying the circumstances connected with earthly existence during man’s evolution are not merely dependent upon those ideas that may be consciously apprehended, and the results of which can be recognized externally as forming a part of life’s history; for we learn that those very impulses which move us to actions of greatest import are born within the confines of the soul.

In order that this truth which sheds so great a light upon the world’s history may become clearly apparent to our spiritual vision, we need only recall the fact that Christianity owes its foundation, for the most part, to that profound psychic incident experienced by St. Paul [Saul], which found outward expression in ‘The Vision near Damascus’ (‘Ereignis von Damaskus’), Acts. ix, 3. No matter how much we may argue concerning the reality and nature of this external happening, it cannot be denied that the true origin of Christianity is intimately connected with what then took place in the soul and spirit of that great Apostle and righteous founder of the Christian Faith; and the knowledge and enlightenment which came to him was passed on to mankind through the medium of his flaming words and self-sacrificing deeds. In many other cases it can be proved that primary causes and impulses underlying events which happen during the historical enfoldment of human existence, cannot be identified with normal external occurrences, for their inception may oft-times be traced to the hearts and souls of mankind.

We are now about to consider an example of this very nature in connection with the personality of Elijah and the period in which he lived. Since, however, my lecture must of necessity be both brief and sketchy in character, although treating of a subject covering so wide a field, the question as to how far the matter presented will elucidate and provide new evidence concerning the progress of man’s historical evolution in this special instance must be left for your further consideration, but your thoughts should at all times be guided by the deep promptings of the soul. The object of my discourse is not merely to supply information concerning the personality and significance of the prophet Elijah, its true purport is at the same time to present an example of the manner in which Spiritual Science weighs and regards such matters and, in virtue of the means at its disposal, is enabled to shed fresh light upon facts connected with the growth and development of mankind, which have come to our knowledge through other sources.

With this end in view, we shall employ a special method in dealing with our subject. In the first place, statements that are the result of the investigations of Spiritual Science, and have reference to the personality and significance of Elijah, will be as independent as possible of all connection with the Bible as a source, and such references will only occur when they seem essential in connection with names and descriptions. We shall therefore endeavour to portray all pertinent events first as they actually happened and later draw attention to the manner in which they are depicted in the ancient Biblical records. The occurrences will be set forth just as they are revealed by the researches of Spiritual Science, which researches have formed the basis of the various portrayals presented both in the lectures of this series and in others of previous years. A large number of my audience who, through long years of experience with the methods of Spiritual Science have gained confidence in its power and proved substantiality, will accept from the very first all that I propose to bring forward, and regard it as entirely trustworthy and as the result of conscientious investigation; and this will be the case, even though my subject must of necessity be treated in a somewhat sketchy manner, because an exposition involving detailed proofs would require many hours for its complete presentation. To those of my audience who have had no such experience as I have mentioned, I would suggest that they look upon all that is said concerning the authentic historical narrative that I am about to unfold, as if it were in the nature of an hypothesis, underlying which is a substratum of positive evidence; and I am certain that if they will but do this, and make a reasonable and understanding attempt, in moderation and without prejudice to obtain the required evidence, that all my statements will ultimately receive entire confirmation.

What now has Spiritual Science to say concerning the personality and significance of the prophet Elijah and his period? To understand this we must go back in thought to those ancient Hebrew times when the brilliant epoch that marked the reign of Solomon was passed, and the kingdom of Palestine was enduring many and varied forms of privation. We must recall the troubles of the Philistines and other similar incidents, and transport ourselves in mind to those days when all that formerly constituted a united and centralized monarchy was already divided into the separate kingdoms of Judah and Israel, and King Ahab, who was the son of Omri, reigned in Samaria. Here we have found an opportunity of introducing Biblical names, but we have done so merely for the sake of clarity and corroboration as will often be the case as we proceed.

Between King Ahab, or rather between his father and the King of Tyre and Sidon, there was a close friendship and a sort of alliance had been formed; this compact was further strengthened by the marriage of Ahab with Jezebel, a daughter of the Royal House. I am making use of these names as they are familiar to us from the Bible, and in order that my subject may be more easily understood. We are looking back into an age when that ancient clairvoyant gift which was in general a spiritual attribute of man in primeval times had by no means entirely disappeared among those people who had still retained the necessary and fitting disposition. Now, Queen Jezebel was not only endowed with this gift, but her clairvoyant powers were of a very special order; these however, she did not always employ in ways which were destined to promote that which was good and noble. While we look upon Jezebel as a kind of clairvoyante, we must regard King Ahab as a man who only under exceptional circumstances evinced a faculty in virtue of which the hidden forces of his soul could break in upon his conscious state. In olden times such manifestations were much more in evidence and more widely spread than is the case in these days. There were occasions when Ahab himself experienced visions and presentiments, but never to any marked extent, and they occurred only when he was confronted with some special matter connected with human destiny.

At the time to which I refer, a rumour had spread throughout the land that a remarkable spirit was abroad. In reality, this was none other than he who, in the Bible records, bears the name of Elijah. Few there were among those living, as one might say, in the outer world, who knew precisely in what place the personality that bore this name might be found—nor did they know in what way, or by what means, he exerted so powerful an influence upon contemporaneous people and events. We can perhaps best describe the situation by saying that throughout the widest circles any reference to this mysterious being, or even the mention of his name was accompanied by a thrill of awe, and because of this it was generally felt that this spirit must possess some singular and hidden attribute of greatest import. But no man knew rightly, or had indeed any idea, in what way this unusual quality might manifest, or where it might be sought. Only certain isolated persons, whom we might term initiates, had true knowledge of what was really taking place, and they alone knew where, in the physical world, they might find the outer reality of the actual individual who was the bearer of this mysterious spirit.

King Ahab was also ignorant concerning these matters, but nevertheless he experienced a peculiar feeling of apprehension, and a kind of dread overcame him whenever mention was made of that incomprehensible being, regarding whom the most extravagant notions prevailed, as was only natural under the circumstances. Now, Ahab was that King of Samaria who through his alliance with Tyre and Sidon, had introduced into the ancient kingdom of Palestine a certain religious order which held to outer forms and ceremonies, and found expression through external symbolism—in other words a species of heathenism. Such information concerning the individuality of Elijah as came to the followers of this pagan form of worship must have created in them a strange and peculiar feeling of fear and dismay. For it was evident from what they heard that the Jahveh-religion, as it may be termed, had now indeed come down to them from the by-gone days of the ancient Hebrew people, and was once more active. There was still a belief in One God—in One Great Spiritual Being in the cosmos, Who rules over the superperceptual realm, and Who by means of its forces makes His influence felt, and affects both the evolution and the history of mankind.

It was further realized that the time was approaching when there would be an ever greater and more significant understanding of the Jahveh-Being, among those who were the most advanced and perfect of the descendants of the old Hebrew race. It was well known that in truth the religion of Moses contained the germ of all that one might term the Jehovah-Religion, but this fact had been grasped by the nation in a manner more or less after the fashion of a people yet in a stage of childhood or early youth.

The old faith with its upturned vision toward a supersensible God may only be described by saying:—‘It can be likened to nought else than to an awareness of contact with that which is invisible and superperceptual, which comes to man when he indeed apprehends and realizes his own true Ego’—and it was this consciousness of the supersensible which had descended upon the people. But the concept which they had formed, as far as they could form any concept at all, was as we might put it, based upon an attempt to picture to themselves the workings of the God Jehovah, as conceived from their experiences of the external phenomena of life. In those days it was the custom to say that Jehovah acted with regard to humanity, in such a manner that when all nature was luxuriant and fruitful, it was a sign that He was rewarding mankind and showering benefits upon the nation. On the other hand, when the people suffered from want and distress brought about by war, scarcity of food, and other causes, they cried out that Jehovah had turned his face away and was consumed with anger.

At that time about which we are speaking the nation was enduring the miseries caused by a period of dearth and starvation, and many turned aside from the God Jehovah, because they could no longer believe in His works when they saw how He treated mankind, for there was a terrible famine in the land. If, indeed, we can speak of progress in connection with the Jahveh-conception, then the progress destined to be made by these ancient Hebrew people can be characterized in the following manner:—The nation must henceforth form a new Jehovah-concept embodying the old thoughts and ideas, through which must flow a fuller and a higher order of human understanding, so that all might say:—‘No matter what shall take place in the outer world, whether we live in happiness or are beset with sorrows and privations, we must ever realize that such external events are in no way an evidence of either the wrath or the benevolence of Jehovah. True devotion to God and a proper comprehension of the Jahveh-concept implies that mankind shall at all times gaze upward unswervingly toward the invisible Deity, uninfluenced by the contemplation of outer happenings and things, or the apparent reality of material impressions. And even though we meet with the direst want and affliction, nevertheless, through those inner forces alone which dominate the soul, man shall come to the sure conviction that—HE IS.’

This great revolution in religious outlook was destined to be consummated and wrought through the power of the prophet Elijah [and, as will be seen later, his spiritual force operated at times through the medium of a chosen human personality]. When it is ordained that some great momentous change shall be brought about in the concepts of mankind, as was the case in Elijah’s day, it is necessary in the beginning that there be certain fitting personalities at hand in whose souls can be implanted the germ, so to speak, of those things which it is ordained shall later enter into the history of mankind. The manner in which the seed thus laid finds befitting expression, is ever that of a new impulse and a new force.

If you will not misunderstand my meaning, I would say that it was decreed in accordance with the preordained fate of the nation, that the individuality known as the prophet Elijah should be the chosen one whose soul should first grasp the Jehovah-concept in the form which I have described. To this end it was essential that certain singular and very special forces be called up from the hidden depths of his soul – deep-seated powers as yet unknown to mankind, and unguessed at even by the teachers of that time. Something in the nature of an holy mystical initiation of the highest order, through which might come the revelation of such a God, must first take place in the innermost being of Elijah. It is therefore of the utmost importance, in order to describe in characteristic manner the way in which the Jahveh-concept was instilled into the minds of the people, that we should presently gaze into the soul of that particular human personality in whom the Spirit that was to impart the primary impulse was incarnated, or embodied—that man, who through the nature of his Divine initiation became imbued with all the latent forces of his soul. Forces so vital to one who would strike that first deep fundamental note, which would call forth and make possible the coming Jehovah-conception.

Such [great spiritual] personalities [as Elijah] who are chosen to experience within the soul the first stimulating impress of some momentous forward impulse, stand for the most part, isolated and alone. In olden days, however, there gathered around them certain followers who came from the great Religious Schools, or Schools of the Prophets as they were called in Palestine, and which by other nations have been termed Initiation or Mystery Sanctuaries. Thus we find the prophet Elijah, if we would use this name, also surrounded by a few earnest disciples, who looked up to him in reverence as one exalted far above them. These disciples realized to some extent the true nature and significance of Elijah’s mission, even though, because of their limited spiritual vision, they were unable to penetrate deeply into the soul of their great master. [Now at that time strange events had begun to take place in the land] the people, however, had no idea where the mysterious personality might be found who had brought them about. They could only say:—‘He must be here, or there,—for something unusual is happening.’

Hence it was that there spread abroad what we might term a sort of rumour (if the word is not misused) to the effect that HE, a prophet, was actually at work, but no man knew rightly where. This uncertainty was due to the exercise of a definite and peculiar influence, which could be exerted by all such advanced spiritual beings as are found among outstanding seers. Viewed in the light of our modern times it is probable that such a statement may appear somewhat grotesque, but those who are acquainted with the singular characteristics of that by-gone age will find it in no way fanciful or extravagant.

All truly exalted spiritual personalities, such as Elijah, were endowed with this specific and highly penetrative quality which made itself felt now here, now there. Not only was the activity of this potent influence manifested in feelings of awe and dread, but there was also a direct positive action, through which it entered little by little into the souls of the people. It there operated in such manner as to cause them to be unable to tell, at times, just where the external form of some great spiritual personality might be found. But the true followers and disciples of Elijah knew well where to seek him, and were further quite aware that his outer individuality might perchance assume a wholly unpretentious character, and come to light in connection with some quite lowly station in earthly life.

It is remarkable that at the time about which I am speaking, the actual bearer of the spirit of Elijah was a close neighbour of Ahab’s, King of Samaria, and the possessor of a small property in his immediate vicinity; but Ahab had no suspicion that such was the case. He sought everywhere for this singular being whose presence was felt so mysteriously throughout the community, and whom he regarded with feelings of awe and wonder, even as did his people. He entirely failed, however, to take into consideration the simple and unassuming land-owner who lived so near him, and gave no thought as to why he should, at times, absent himself, nor where he went on these occasions. But Jezebel [being clairvoyant] had discovered that this unobtrusive personality had actually become the external physical embodiment of the spirit of Elijah; now the knowledge she had thus acquired she did not impart to Ahab, she kept it to herself regarding it as a secret, for reasons which will become apparent later. In the Bible this particular character [upon whose innermost being Elijah’s spirit worked] is known by the name of Naboth. We thus see that according to the investigations of Spiritual Science we must recognize in the Naboth of the Bible, the physical bearer of the spiritual individuality of Elijah.

It was in those days that a great famine came upon the land, and there were many who hungered. Naboth, in certain ways, also experienced want and distress. At times such as these, when not only does hunger prevail, as was assuredly the case in Palestine, but when on every side there is a feeling of infinite pity for those who suffer, the conditions are especially favourable for the entry of the latent soul-forces into one already prepared through destiny or karma. It is alone through these hidden powers of the soul that man may raise himself to the level of such a mission as we have outlined.

Let us clearly picture what takes place deep within the being under such circumstances, and thus gain an understanding of the manner in which Naboth’s soul was affected. In the initial stage there is an inner progressive change or enfoldment, marked by an important period of self-education and self-development. It is most extremely difficult to describe those inner experiences of the soul which tend to raise it to greater spiritual heights, while the personality is becoming imbued with the forces by means of which it shall be enabled to look upon the world of spirit. The power of Divine spiritual vision must next be called into being, in order that there may come therefrom the wisdom necessary to the inception of all vital impulses destined to be implanted in the stream of human evolution. A verbal description is here the more difficult because never once have those who have undergone an experience of this nature, especially in olden times, come to such a state of apperception that they could outline their impressions in a precise and lucid manner. What actually happens may be stated to be somewhat as follows:—The clairvoyant development of the soul is accomplished through different stages. In the case of a being such as Naboth, it would naturally occur that his first inner experience would be the clear apprehension of the following definite concept:—‘That spiritual power which it is ordained shall descend upon humanity, will now shine forth in me, and I am its appointed receptacle.’ Next would come this further thought:—‘I must henceforth do all that in me lies, in order that the force within my being may find true and proper expression; and that I may acquire those qualities that shall fit me to cope with every form of trial and experience that may come upon me. Thus shall I know how to impart the power of Divine-Impulse to my fellow men, in proper fashion.’

It is in this way that the spiritual and clairvoyant development of a personality such as I have described must go forward—step by step. When a suitable predetermined stage has been reached, then follow certain definite signs which are noticeable and manifest within the soul. These are also of the nature of inner experiences; they are neither dreams nor visions, for they owe their origin to, and are dependent upon, the soul’s actual growth and unfoldment. Pictorial images appear; these indicate that inner progress has now so far advanced, that the particular personality in question may reasonably believe that his soul has indeed acquired new powers. These images, taken alone, have not necessarily much connection with the reality of those experiences through which the soul is passing. They are merely symbols, such as may come during the sleep state, but in a certain way they are typical symbols, similar to those which occur, under certain conditions, when we have very distinct and positive dreams. For instance, a person suffering from palpitation of the heart, may, during sleep, be under an illusion that heat is emanating from some glowing source, as, for instance, a hot stove. In like manner when the soul has gained this or that special clairvoyant power, then will come corresponding definite experiences in the form of visionary manifestations.

Now, in the case of Naboth, the first event of the above nature brought with it a full realization of all that is implied in the following words:—‘Thou art the chosen one, through whom it shall be proclaimed that man may still believe in the ancient Jahveh-God; and that he must hold fast to this faith, even though it outwardly seemeth that because of the sore tribulation which has come upon the land, the current of life’s happenings be set against such trust. Mankind must now rest in peace till times may mend—for albeit it is the will of Jahveh the God of old to come with affliction, nevertheless shall man again rejoice—but he must be ever steadfast of faith in the Lord God.’

It was evident to Naboth that this proclamation which should come through him, was undoubtedly the expression of a true and unswerving force, carrying a conviction which lay deep within his soul; and this experience stood out vividly, as something more than a mere vision. Then it was that before his soul there arose an image of God Himself, in that form and manner in which it was within his power to picture Him, and the Presence said:—‘Go thou to King Ahab, and say unto him; In the God Jahveh must ye have faith, until such time as He may again bring rain upon the earth.’ In other words, until the conditions should improve. Naboth realized the nature of his mission; he knew also that henceforth he must devote himself to the further unfoldment of that power of soul, through which he might apprehend and interpret all that was yet to be presented to his spiritual vision. He then resolved that he would eschew no sacrifice, but as far as in him lay, share in the sufferings of those who were exposed to the greatest measure of want and starvation, during that period. Thus it came about that Naboth also hungered; but he did not seek thereby to rise to a higher spiritual state. Such a procedure, I would mention, is most certainly not to be recommended as a step toward higher spiritual knowledge and understanding. He hungered because of an impulse that made him desire to suffer even as others. Not only did he thus want to share in the common fate, but it was his earnest wish to take upon himself a measure of adversity, greater than that endured by those around him.

The soul of Naboth was given over to unceasing inner contemplation of that God who had revealed Himself to him in the manner described, and his thoughts were ever concentrated upon this Deity. The Spiritual Science of our time would say that throughout his meditations he devoted himself entirely, and of his own free will, to holding this divine concept in the very centre of his soul. That he acted rightly in so doing was made clear to him by a sign which came during an inner vision. This vision was again more positive than any of merely dreamlike character; for an image of that God who dwelt within his soul appeared before him, and it was full of life, and a voice said:—‘Abide in patience—endure all things—for He who feedeth mankind and thee also will of a surety provide that which thou needest; but thou must ever hold to a true faith in the soul’s eternal life.’ In this vision, which was of greater pictorial reality than any before, it appeared to him [whom we may now, under the singular conditions which prevailed, term Elijah-Naboth] that he was led by a hermit to the brook which is called Cherith, where he concealed himself and drank of the waters of the brook so long as any remained; and that he was nourished, so far as the conditions prevailing at the time permitted, by food which the Lord provided. It further seemed to him during the vision, that through the special mercy of God this nutriment was brought by ravens. Thus did [Elijah-Naboth] receive confirmation of the verity of the most important among those inner experiences which he was destined to encounter. It was next ordained that [Naboth] should pass through a more advanced stage of development in relation to the activities of the hidden soul-forces—and we know that he endeavoured to immerse himself yet more deeply (as we would now explain it) in that condition of intensive contemplation which lay at the foundation of his spiritual progress, the character of which we have already described.

This state of profound meditation fraught with inner-life experiences, assumed the following form—Naboth pondered thus:—’If thou wouldest indeed become worthy of that mission which shall shine in upon mankind because of this wholly new concept of God’s image, then must thou change utterly the nature of thine inner being, even to the most profound of its forces, so that thou art no more as thou hast been. Thou shalt subdue that soul which dwells in thee, and through those deeper powers which abide therein bring to thine inner Ego a new life, for it may no longer remain as it now is. [Thou must uplift its quality.]’ Under the influence of thoughts such as these [Naboth] worked intensively upon his soul—ever striving within—that he might bring about this essential transformation of his Ego, and thus become worthy to stand in the presence of that God who had revealed Himself before him.

Then came to [Elijah-Naboth] yet another experience which was, however, only in part a vision. But because it was not entirely of the nature of an inner soul-happening, there being other content, it must be regarded as of less spiritual significance. It is ever the pure inner workings of the soul that are of truest and greatest import. In the vision, it appeared to him that his God, who had again manifested, set him upon a journey to Zarepath (I Kings, xvii, 9), and in that place he met a widow who had a son and he there saw represented, or personified, as it were, in the fate of this widow and her son, the manner and way in which he was now to live. It seemed to his spiritual sight that their food was well-nigh spent, and even that which they had was about to be consumed, after which they would die. Then it was that he spoke to the widow as in a dream, as in a vision, using in effect those same words which, day by day, and week by week, throughout his solitary meditations, he had repeated over and over again to his own soul:—‘Fear not,—from that meal which remaineth, prepare the repast which must be made ready for you and your son, and for me also. In all that may yet come to pass trust alone in that God Who doth create both joy and sorrow, and in Whom we must ever abide in faith.’

In this dreamlike vision it was clearly impressed upon [Elijah-Naboth] that the barrel of meal would not become empty nor would the cruse of oil fail; for the oil and the meal would ever be renewed. It is worthy of note that at this point his whole soul-state which had become, so to speak, fully developed and perfected with regard to his individual character, expressed itself in the vision in such manner, that it seemed to him as if his personality went to live in the upper part of the house which belonged to the widow. But in reality the inner truth was that his own soul had, as one might say, risen to a higher level and achieved a more advanced stage of development.

It next appeared to [Elijah-Naboth], again as in a vision, that the son of the widow lay dead. This we must regard as merely a symbolical representation of the fact that [Naboth] had overcome, and slain, as it were, the Ego which had been his up to that time. Then it was the subconscious forces in his soul cried out:—‘What wilt thou do now?’ For a while [Elijah-Naboth] stood helpless and perplexed; but he was able to regain his self-control through the medium of that power which had always lived and flowed within his innermost being, and to plunge even yet more profoundly into the consideration of those conditions which now called for such deep and earnest contemplation. It then happened that after the widow’s son was dead, she reproached him. This signifies that his subconscious spirit reproached him, in other words, aroused in him a misgiving of this nature:—‘My old Ego-consciousness has now left me—what am I to do?’ In the description given of these events it is stated that he took the child unto himself and plunged unhesitatingly still further into the depths of his soul, and we are told that power was vouchsafed to him through which he brought the dead son once more to life. Then did he gain more courage to stimulate and quicken the new Ego, which was now his, by virtue of those qualities which were in the Ego that he had lost.

From that time on [Elijah-Naboth] continued to develop and mature the hidden forces of his soul, so that it might acquire that inner strength necessary to come before the outer world and utter those words which all must hear. But in the first place and above everything, to stand before King Ahab and bring to a crisis the matter which must now be decided, namely, the victory of the new Jehovah-concept as opposed to those beliefs that the King himself accepted, and which, owing to the weakness of the times had become generally acknowledged among the people.

Now, it came about, that while Ahab was making a round of his empire, anxiously observing the signs of want and distress that the personality [whom we have called Elijah-Naboth] approached him; and no man knew from whence he came, certainly the King had no idea. And there was a strangeness in the manner of his speech which affected the soul of Ahab, who was not, however, aware that this man was his neighbour. More strongly than ever did the King experience that feeling of awe and dread which had always come upon him when reference was made to that great spirit known in the Bible as Elijah the prophet. Then it was that the King spoke and said:—‘Art thou he that troubleth Israel?’ And Elijah-Naboth replied:—‘No, not I, but thou thyself it is who bringeth misfortune and evil upon the people, and it must now be determined to which God they shall turn.’

So it came to pass that a great multitude of the tribe of Israel assembled upon Mount Carmel in order that final judgment should be made between the god of Ahab and the God of Elijah. The decision was to be brought about by means of an external sign; but such a sign as all might plainly discern and clearly understand. To enter into details concerning these matters at the present time would, however, take us too far. It was arranged that the priests and prophets of Baal, the name by which the god of King Ahab was known, should be the first to offer a sacrifice. The people would then wait and see if the performance of certain sacrificial rites (religious exercises in which the ecstatic priests, through the medium of music and dancing, worked themselves up into a state of singular ecstasy) would lead to any communication or influence being imparted to the multitude. In other words, the people were to judge whether or not, in virtue of inherent divine powers possessed by the priests any sign was vouchsafed of the might and potency of their god.

The sacrificial beast is brought to the altar. It is to be decided if in truth the priests of Baal are endowed with an inner force, such as would stir the multitude. Then Elijah-Naboth raised up his voice and said:—‘This thing must now be determined—I stand alone while opposed to me are the four hundred and fifty prophets of Baal. We shall see how strong is their hold upon the people, and how great is that power which is in me.’ The sacrifice is performed, and everything possible done in order to transmit to the multitude a potent influence from the priests—that all should believe in the god Baal. The ecstatic exercises are carried to such lengths that the hands and other parts of the body are cut with knives until the blood flows, so as to increase still further the awesome character of the spectacle evoked by these followers of Baal, under the frenzied stimulus of the dancing and the music. But behold! there is no sign—for Elijah-Naboth is there, and the spirit within him is at work.

In words all insufficient of expression, one might say, that while Elijah-Naboth stood thus near at hand, he caused a great spiritual power to flow forth from his being, so that he overcame and swept away all things which were opposed to him. In this case, you must not, however, imagine to yourselves the exercise of any kind of magic.

Elijah-Naboth then prepares his sacrifice. He makes an offering to his God, using the full force of his soul, that soul which had passed through all those trials which we have already described. The sacrifice is consummated, and achieves the fullness of its purpose, for the souls and the hearts of the people are stirred. The priests of Baal, the four hundred and fifty opponents of Elijah are driven to admit defeat. They are destroyed in their very souls by that which they had desired, killed, as it were, by Elijah-Naboth—for Elijah-Naboth had won the day!

The above events were in some ways similar to those that I have endeavoured to portray in my book entitled Mysticism and Modern Thought. While speaking of Johannes Tauler, it is there related that for a considerable period during his life he was known as a remarkable and trenchant preacher, and that at one time he gave himself up to a particular form of training; after which, upon his return to the pulpit, he exercised upon one occasion such an extraordinary influence upon his congregation, that we are told some forty persons collapsed and were as if dead. This signifies that their innermost beings were touched, and that they were overcome by the sympathetic action of a special power emanating from that great divine. With such an example before us, we need no longer imagine that the Bible account concerning Ahab and Elijah is a mere exaggeration, for it is at all events entirely confirmed by the researches of Spiritual Science.

What follows as the natural outcome of all these events? I have already described the character and peculiar nature of Jezebel. She was quite aware of the fact that the man who had done all these things was their neighbour, and that he was to be found living close at hand, that is, when he was not mysteriously absent. Now, what did Elijah-Naboth know and realize from that moment? He knew that Jezebel was powerful, and that she had discovered his secret. In other words, he felt that henceforth his outer physical life was no longer safe. He must therefore prepare for death in the near future; for Jezebel would certainly compass his destruction.

Now, King Ahab went home, and as related in the Bible, told Jezebel about those events which had taken place upon Mount Carmel;1 and [Spiritual Science tells us, that] Jezebel said:—‘I will do unto Elijah that which he did unto thy four hundred and fifty prophets.’ Who could understand these words spoken by Jezebel [and reflected in the second verse of the nineteenth chapter of the First Book of Kings]2 were it not for the investigations made by Spiritual Science, in whose light their meaning seems almost self-evident. [As a result of these researches it is quite clear, and this point has always been obscure, why it was that Jezebel brought about the death of Naboth, when in reality she sought to destroy Elijah. From Spiritual Science, however, we realize that she sent her threatening message to Elijah-Naboth, because in virtue of her clairvoyant powers, she knew full well that the physical body of Naboth was in truth the bearer of Elijah’s spirit. (Ed.)]

It now became necessary for Elijah to form some definite plans whereby he could avoid being immediately done to death as a result of Jezebel’s revenge. He must at once arrange, that in case of this event happening, his spirit could still continue to carry on his teachings, and exert its influence upon mankind. Thus it came about when next he held commune with his soul, and while in a state of intense inner contemplation, that he questioned himself thus:—‘What shall I do that I may find a successor to fulfil my mission in this physical world, should my death indeed be brought about through the vengeance of Jezebel?’ Then behold! a new revelation came to him, in which his inner vision was directed toward a certain quite definite personality, to whom Elijah-Naboth3 might pass on all that he had to bestow upon mankind—this personality was Elisha. You may think it possible that Elijah had previously known Elisha, whether such was the case or not is a matter of little importance. What is of moment is the fact that it was the Spirit that pointed to the way, and that he heard through an inner illumination these words:—‘Initiate thou this man into thy secrets.’

We are further told, with that clarity which it marks the statements of Spiritual Science concerning ancient religious records, that Elijah-Naboth had a very special mission to fulfil; and that the Divine element which was about to descend upon Elisha, would be of the self-same Spirit as had heretofore been predominant in Elijah. Now it was in Damascus that Elisha was to be sought, and in that place he would receive this great spiritual illumination, which would come to him in the same way as that glorious Divine Light which flowed in upon St. Paul at a later period. But soon after Elijah had chosen his successor the vengeance of Jezebel fell upon him. For Jezebel turned the thoughts of her lord toward Naboth, their neighbour, and spoke to Ahab somewhat after this fashion:—‘Listen thou unto me, this neighbour is a pious man, whose mind is filled with ideas concerning Elijah. It would perhaps be well to remove him from this vicinity, for he is one of the most important of his followers, and upon him much depends.’

Now the King knew nothing whatever about the secret which surrounded Naboth, but he was quite aware by this time that he was indeed a faithful adherent of Elijah’s, and gave heed to his words. Jezebel next urged Ahab to try and induce Naboth to come over to his side, either by methods of persuasion or, if necessary, by exercising his power of kingly authority. She said:—‘It would be a great blow to the schemes and projects of this man, Elijah, if by any means it were possible to draw him away from his intents.’ Jezebel knew quite well, however, that all her talk was the merest fiction; what she really desired was to induce her lord to take some kind of definite and effective action. For it was not this particular move in which she was interested; her mind was bent upon a plot which was to follow: hence the advice which she tendered was of the nature of a subterfuge. After Jezebel had spoken in this manner to Ahab, the King went to Naboth and held converse with him; but behold, Naboth would not regard what he said, and replied:—‘Never shall those things come to pass which thou desirest.’

In the Bible the position is so represented that this neighbour of Ahab’s is described as possessing a vineyard which the King coveted, and sought to acquire. According to this account (I Kings, xxi, 3), Naboth said to Ahab:—‘The Lord forbid it me that I should give the inheritance of my fathers unto thee.’ In reality, however, the actual inheritance to which reference is here made was of quite another kind to that which Naboth declined to surrender; nevertheless, Jezebel used this incident as the foundation of her revenge. She deliberately proffered false counsel, in order that the King might be discountenanced and then angered by Naboth’s refusal. That such was the case becomes evident when we read that passage in the Bible (I Kings, xxi, 4), where it is written: ‘And Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him: for he had said, I will not give thee the inheritance of my fathers. And he laid him down upon his bed, and turned away his face, and would eat no bread.’ Think of that! Merely because the King could not obtain a certain vineyard in his neighbourhood, he refused to eat! We can only begin to understand such statements, when we are in a position to investigate the facts which underlie them.

It was at this point that Jezebel took definite steps to bring about her revenge. She started by arranging that a feast be given to which Naboth should be invited, and at which he was to be an especially honoured guest (I Kings, xxi, 12). Naboth could not refuse to be present; and at this feast it was planned that he be afforded an opportunity of expressing himself freely. Now, Jezebel was truly gifted with clairvoyant insight; with the others Naboth could easily cope, with them he could measure forces; but Jezebel had the power to bring ruin upon him. She introduced false witnesses, who declared that Naboth did deny [blaspheme] God and the King’. It was in this manner that she contrived to compass his murder; as is related in the Bible (I Kings, xxi, 13). Henceforth the outer physical personality of Elijah was dead, and no more seen upon the face of the external world.

Now, because of all that had happened the deep forces in Ahab’s soul were stirred, and he was, as one might say, confronted with the grave question of his destiny, while at the same time he experienced a strange and unusual foreboding. Then Elijah, whom he had ever regarded with feelings of awe, appeared as in a vision and revealed to him plainly how the matter stood. Here we have an actual spiritual experience, in which Ahab was accused by the spirit-form of Elijah (subsequent to his death) of having virtually himself murdered Naboth—this Naboth-Elijah. The connection with the latter personality he could but dimly realize; nevertheless, Ahab was definitely termed his murderer. In the Bible we can read the dreadful words which fell upon his soul during that awe-inspiring prophecy, when the spirit-form said:—‘In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine’ (I Kings, xxi, 19); and then came yet another dire prophetic utterance:—‘The dogs shall eat Jezebel by the wall of Jezreel’ (I Kings, xxi. 23).

We now know that these predictions belonged to a class which finds ultimate fulfilment. For subsequently when King Ahab went forth to battle against the Syrians, he was wounded and his blood ran out of the wound into the chariot, and so he died; and when the chariot was being washed dogs came and licked up his blood (I Kings, xxii, 35, 38). Later on, after a further course of events had made Jehu ruler of Jezreel, Jezebel was seen as she stood at a window, and she was seized and thrown down, and dogs tore her in pieces, and actually devoured her before the walls of the city (II Kings, ix, 30 to 37). I have only touched lightly upon these matters, because our time is short and they are of no special importance to us just now. You will find that the subject I am about to consider is of much greater moment.

He whom Elijah-Naboth had elected to be his successor must henceforth develop and perfect his inner being, even as he himself had done; but this spiritual unfoldment was brought about in other fashion. For the pupil it was in some ways less difficult than it had been for his teacher; since all that power which Elijah-Naboth had acquired through constant upward striving was now at his disciple’s disposal, and he had ever the help and support of his great master. Elijah-Naboth influenced Elisha in the same way as the individualities of those who have passed through the portals of death may at times act upon humanity, namely, by means of a special form of spiritual activity emanating directly from the spirit-world. The divine force which thus descended upon Elisha was like in nature to that glorious inspiration which Christ Jesus Himself gave to His disciples after His resurrection. Elisha’s subsequent experiences were directly related to this divine power which continued to flow forth from Elijah, even after his death, and to affect all who might give themselves up to its potent influence. With Elisha, his experience was such that the living form of his great master appeared before his soul, and said:—‘I will go forth with thee out of Gilgal.’

At this point I shall quote the Bible literally, where it says (II Kings, ii, 1):—‘And it came to pass, when the Lord would take up Elijah into heaven by a whirlwind, that Elijah went with Elisha from Gilgal.’ Now, Gilgal is not a place or locality, and it is not intended in the Bible that it should be taken as such. The word Gilgal merely signifies—The act of moving in a circuitous path while revolving, as in waltzing [Herum-walzung]. This technical expression refers to the roundabout course of the soul’s life during those periods in which it is incarnated in the flesh, and passes from one physical body to another; that is the true significance of ‘Gilgal’.

It need cause you no surprise that the results obtained through Spiritual Science show that Elisha, in virtue of soul experiences gained through inner contemplation and absolute devotion, was enabled to be in the actual presence of Elijah in a higher state or world. This was made possible, not because of the forces latent in his physical nature, but through those more exalted powers which he possessed. While Elisha was thus uplifted the steps which he must take toward his soul’s development were pointed out to him by the spirit of Elijah, who constantly drew his attention to the difficulties which he would encounter in the path which he must follow. The way led upward and onward, step by step, to a stage where he would first feel himself unified with that divine spirit, ever flowing forth from his great teacher—Elijah.

The names, apparently referring to places which have been chosen [in the Bible at this point such as Beth-el and Jericho (II Kings, ii, 2, 4 )], are not to be taken as designating localities, but in their literal sense, signifying conditions of the soul. For instance, Elijah says:—‘I will now take me to Beth-el.’4 This statement was made to Elisha in a vision, but to him it was more than a mere vision. Then, again, as if counselling him, the spirit of Elijah spoke and said It were better to remain here’;4 the true significance of which is as follows:—‘Consider whether thou possessest the strength to go with me further’; [referring to the spiritual path]. The vision then continues with an incident in which we again find something in the nature of an exhortation and warning. All the sons of the prophets who were his colleagues in the spirit stood about Elisha and cautioned him, and those who were initiated into the mystery and knew that at times he could indeed ascend to the higher regions where the spirit of Elijah held converse with him, admonished him, and said:—‘This time thou wilt not be able to follow Elijah’—‘Knowest thou that the Lord will take away thy master from thy head to-day?’ (II Kings, ii, 3). And his answer to those about him was:—‘Hold ye your peace.’ But to the spirit of Elijah he said:—‘As the Lord liveth, and as thy soul liveth, I will not leave thee.’ Then Elijah spoke again and said:—‘I must now go upon my way to Jericho’ [(II Kings, ii, 4.) ‘Tarry here I pray thee; for the Lord hath sent me to Jericho.’]. Once again this dialogue is repeated [and the word Jordan is introduced. (II Kings, ii, 6)], after which Elijah asks:—‘What dost thou truly desire?’ The reply which Elisha gave is recorded in the Bible, but in such a manner that we have to drag out its proper meaning, for it is rendered incorrectly. The words are these:—‘I pray thee let a double portion of thy spirit be upon me’ (II Kings, ii, 9); the actual answer, however, was:—‘I desire that thy spirit shall enter and dwell, as a second spirit within my soul.’

Now, the essence of Elisha’s request as understood by Elijah was somewhat as follows—Elisha had asked that his soul be stirred to its very depths and quickened, so that he might awaken to a full consciousness of its true relation to the spirit of his master. It could then of its own powers bring about enlightenment concerning spiritual revelation, even as had been the case during the physical life of his great teacher. Elijah spoke again and said:—‘I must now ascend into the higher realms; if thou art able to perceive my spirit as it rises upward, then hast thou attained thy desire and my power will enter in unto thee.’ And behold it came to pass that Elisha saw the spirit of Elijah as he ‘went up by a whirlwind into heaven’ (II Kings, ii, 11), and the mantle of Elijah fell down [upon him]; which was a symbol denoting the spiritual force in which he must now enwrap himself. Here, then, we have a spiritual vision which indicated, and at the same time caused Elisha to realize that he might now indeed become the true successor of Elijah. In the Bible (I Kings, ii, 15) we read:—- ‘And when the sons of the prophets which were to view at Jericho saw him, they said, The Spirit of Elijah doth rest on Elisha. And they came to meet him, and bowed themselves to the ground before him.’ This passage points to the fact that the Word of the Lord had become so mighty in Elisha that it was filled with the same force which the sons of the prophets had experienced with Elijah; and they realized that the spirit of Elijah-Naboth did in truth live on in the being of Elisha.

In previous lectures I have described the methods employed by Spiritual Science, and as we proceed they will be yet further elucidated. The foregoing account gives expression to its testimony regarding the actual events which took place in Elijah’s time, and also concerning the impulse to humanity which flowed forth from that great prophet and his successor Elisha. An impulse which ever tended toward the renewing and uplifting of the ancient Jahveh Faith.

It is characteristic of that ancient period, that incidents such as we have portrayed and which could only be understood by the initiated, were represented to the mass of the people (who were quite incapable of comprehending them in their true form) in such a manner as to render them not only intelligible, but at the same time to cause them to work upon, and to influence, the soul. The method to which I refer is that of parables or miracle stories. But what seems to us so truly amazing, in the highest spiritual sense is, that out of such allegorical narratives there should have been evolved an account like that relating to Elijah, Elisha, and Naboth, as told in the Bible.

Now, in those days it was the custom to use the parable form, when speaking to all who could not understand or realize the supreme glory of the impulse which had come from the souls of these Great Ones; spiritual beings who of themselves must first undergo many inner experiences deep hidden from man’s external vision and apprehension. Thus it came about that the people were told, as may be gathered from the Bible, that Elijah lived in the time of King Ahab, and that during a period of famine the God-Jahveh appeared before him and [as Spiritual Science tells us] commanded him to go to the King Ahab and say to him:—‘As the Lord God of Israel liveth, before whom I stand, there shall not be dew or rain these years, but according to my word’ (I Kings, xvii, 1). The account in the Bible continues as follows:—‘And the word of the Lord came unto him saying:—Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that is before Jordan. And it shall be that thou shalt drink of the brook; and I have commanded the ravens to feed thee there.’ (I Kings, xvii, 2, 3, 4.) These things came to pass; and when the brook was dried up, God sent Elijah to Zarephath (I Kings, xvii, 9); and ‘in the third year’ he was commanded to set out and appear before King Ahab (I Kings, xviii, 1) and to cause the four hundred and fifty prophets of Baal to be called to a final decision (I Kings, xviii, 19). I have previously referred to all this, when presenting the facts as obtained through Spiritual Science.

Next comes a wonderful picture of the events that actually took place on Mount Carmel (I Kings, xviii, 20 to 39), and which happenings I have described. Then follows the story of how Naboth (who was in reality the bearer of the spirit of Elijah) was to be robbed of his vineyard by Ahab; and of how Jezebel brought ruin upon him (I Kings, xxi, 1 to 14). From the Bible account alone, we cannot understand how Jezebel could have possibly accomplished the destruction of Elijah in accordance with her threatening utterance to King Ahab (see this passage), namely:—‘I will do unto Elijah that which he did unto thy four hundred and fifty prophets’; for the story tells us that she merely compassed the death of Naboth. As a matter of fact, however, she actually brought destruction to the being in whom dwelt at that time the spirit of Elijah; a point which would undoubtedly escape the notice of any ordinary Biblical student—for in the Bible it merely states that Elijah ascended into heaven (II Kings, ii, 11). Now, if, as is intimated in the Bible, Jezebel’s desire was—to do unto Elijah as he had done unto the four hundred and fifty prophets of Baal—she certainly accomplished her end and brought about his ruin in a most remarkable manner!5 I would here state that there are some graphic portrayals relative to the dim past which can only be rightly understood when illumined by that bright radiance which flows from the deep sources of spiritual research.

It is not possible in a single lecture to bring forward further evidence and proofs concerning these matters. If, however, those among my audience who may still feel that they cannot look upon the pronouncements of Spiritual Science as other than sheer hypotheses, would but criticize without prejudice, and set about comparing the various statements made with facts obtained through the medium of external science, I should feel entirely satisfied. Although it is true that if spiritual methods of research are not employed, we cannot hope to reach final and positive conclusions, nevertheless, it will be found that the verity of Spiritual Science is confirmed by the results of orthodox scientific investigations, and the proper exercise of the individual intelligence.

When we study the personality and period of the prophet Elijah, it becomes clear that the impulses and primal causes which underlie and bring about human events, are in no way limited to those occurrences which are outwardly apparent, and therefore find a place in the records of external history. By far the most important and significant happenings connected with man’s existence have their actual origin, and are matured as regards a primary stage, within the confines of the soul. The outcome of this fundamental process next finds expression in the outer world, ever spreading its influence further and further among the people. Although in these days it is inconceivable that a mysterious personality such as we have portrayed, and known only through rumour, could dwell in our midst in the guise of a simple and homely neighbour without all the facts becoming known, in olden times such a circumstance was undoubtedly possible. We have learned that throughout all human evolution it is precisely those forces which are of greatest power and intensity that operate in obscure and secret fashion.

From what has been said it is clear that through the influence of the prophet Elijah, man was raised to a higher spiritual level and became more and more imbued with Jahveh thoughts and concepts. We also realize that the life and deeds of that great patriarch, when viewed in the proper manner, must be regarded as forming an epoch of supreme import to humanity. Further investigation and research will assuredly prove that [by means of the methods of Spiritual Science] a new light has been thrown upon the momentous happenings of a bygone age, and on the events which ultimately led to the founding of Christianity. We know that through realities of this nature, born of the Spirit-World, we can draw nearer to an understanding of those fundamental forces and impulses which have been ever active during the evolution of mankind, and therefore appear to us of such great significance and moment. Then with enhanced knowledge we shall realize that, even as these basal factors have operated in remote antiquity, so must they continue to work on in our present period. Never can we read the deep secrets of the life which is around us, if we have no clear concept of the inner nature and purport of those singular events which have taken place in the dim and distant past.

External history, which is garnered solely from the outer world, does not enlighten us concerning things of greatest and most vital import. It is here the words of Goethe so fittingly apply—words which, if but read with a touch of deeper meaning, become as a call to humanity urging mankind to profound inner spiritual contemplation. For it is thus that man may enter upon that quest which alone can spring from the soul’s most hidden depths, and learn to apprehend the Divine Spirit which is, and abides, in all nature.

The wonderful example of the prophet Elijah and his period, as it shines forth in our spiritual firmament, stands as an evidence of the truth of Goethe’s words, which in slightly modified form, are as follows:—

History will not permit that veil to be withdrawn,
Which hides her secrets from the light of our new day.
That which she chooses from thy spirit to conceal,
Canst thou ne’er wrest from parchment script, nor canst thou say,
What message lies secreted ‘neath those mystic signs,
Inscribed on bronze, or fashioned deep in stone or clay.6

ADDENDUM

In the above lecture, which was delivered in Berlin in 1911, it will be noticed that in some cases the name Elijah-Naboth is found in places where Elijah only is mentioned in the Bible. The reason for this apparent inconsistency becomes at once evident, when we take a general view of the circumstances and singular relation which existed between Elijah, Naboth, and what we might term a duality of being as expressed in Elijah-Naboth. Let us therefore briefly consider the events portrayed in the order in which they took place.

At the time of Ahab, the Hebrew people were for the most part, so far sunk in materialism that there was danger, not only that disaster would overtake them, but that the actual course of the spiritual evolution of mankind might be hindered; and the matter had gone to such a length as to call for Divine intervention. Hence it was ordained that Elijah, whom we must regard as a truly exalted spirit, should descend upon the earth, and that his mission would be to turn the hearts of the people once more to Jehovah, and to determine upon his (Elijah’s) successor. This mission we may look upon as being accomplished in four stages.

At first the spirit of Elijah worked in mysterious ways, for he appeared among the people now here, now there; and no man knew from whence he came. In those olden days the masses were oft-times moved in matters concerning religious thought by engendering feelings of awe and wonder, and by so doing Elijah established a definite and powerful influence among the minds of the Community. He thus prepared the people to witness that sign of the spirit which it was decreed should be vouchsafed. Only through some great manifestation of Divine force could the nation, in that material state into which it had fallen, be brought back to Jahveh, the ancient God of the Hebrews.

In the second stage of Elijah’s mission we come upon the simple land-owner, Naboth. In order to create the utmost possible impression at the time when the supreme revelation of spiritual power should take place, it was essential that a multitude be present, but for this thing to happen it was necessary to gain the consent of the King. Now Naboth lived near to Ahab, and might on occasion obtain audience with him, and in this manner could aid Elijah in the maturing of his plans. Elijah therefore so worked upon the innermost soul of Naboth, that he became ‘the bearer of his spirit’ and did according to his word. Thus did Elijah’s spirit find expression through the outer form of Naboth and bring influence to bear upon the King, that all should be made ready for the people to be gathered together when the moment was at hand for the sign to be given. It is the dual state of Naboth’s being while the spirit of Elijah was dominant and worked within him that has been termed, Elijah-Naboth.

Now, Ahab was not truly clairvoyant and had no suspicion of all that had occurred. On that occasion when he met Elijah-Naboth and said to him: ‘Art thou he that troubleth Israel?’ (I Kings, xviii, 17), he thought it was only Naboth who was speaking, and that it was he who would turn the people against the gods of Baal; for Ahab at that time merely knew of Elijah through indefinite rumour. But it was the voice of Elijah the prophet speaking through Naboth that answered the King—it was Elijah-Naboth that spoke. It is because the ancient writer who portrayed this incident did not realize the singular spiritual and clairvoyant conditions, and therefore did not fully understand the circumstances, that the name of Elijah alone appears in this, as in other Bible accounts connected with the events which took place in those days.

We find a similar difference in the names occurring in the description of the happening on Mount Carmel, when the people were assembled in order to judge between Jehovah and the gods of Baal. It was then that the third stage of Elijah’s mission was fulfilled. In the lecture it states that it was Elijah-Naboth who was present on the Mount, and that it was he who ‘won the day’, but the Bible narrative tells us that it was Elijah himself who overcame the prophets of Baal. The reason for this apparent inconsistency can be seen from the following considerations.

It was Elijah-Naboth, who when all had come, stood forth and said: ‘This thing must now be determined—I stand alone while opposed to me are the four hundred and fifty prophets of Baal.’ But Elijah, who was granted special spiritual powers at that moment, so ordered the matter that while the King saw before him merely the outer form of the man Naboth, the people were impressed with the spiritual being and personality of Elijah. In the Bible, the narrator realized the circumstances as the multitude had apprehended them, and therefore spoke only of Elijah, being unaware that at that time, Naboth was ‘the bearer of his spirit’.

Jezebel was not present at Mount Carmel, because she was conscious that she could not cope directly with Elijah. Already through her clairvoyant powers she was cognizant of all that had come to pass, and she knew full well that the spirit of the great prophet would be all-powerful in that place. In other words, she clearly understood that if she went to the Mount she would there have to do with Elijah-Naboth, and not merely with the simple land-owner. She thought, however, that if she could but compass the physical death of Naboth, she might put an end to Elijah’s influence.

Next came the fourth stage of Elijah’s mission. He must seek a successor, and that before Jezebel brought about the death of Naboth, for when the outer form of Naboth should be destroyed, Elijah must return to the Divine Spirit-realms. At that point in the lecture (see this passage) where it states that Elijah communed with his soul and asked this question: ‘What shall I do that I may find a successor to fulfil my mission in this physical world, should my death indeed be brought about through the vengeance of Jezebel?’ he is referring to the material death of Naboth and to the possible premature ending of the impulse he had wrought.

Further, we are told that Spiritual Science states: ‘That Elijah-Naboth had a very special mission to fulfil; and that the Divine element which was about to descend upon Elisha, would be of the self-same spirit as had heretofore been predominant in Elijah.’ And, ‘it was in Damascus that Elisha was to be sought ...’ In the Bible (I Kings, xix, 15, 16) we find these words: ‘And the Lord said unto him [Elijah], Go, return on thy way to the wilderness of Damascus ... and Elisha the son of Shaphat of Abel-Meholah shalt thou anoint to be a prophet in thy room.’ The actual command to seek out Elisha was given in a vision to Elijah, as is indicated both in the lecture and in I Kings xix, 12, 13. Spiritual Science, however, tells us that it was Elijah-Naboth who made the journey. And this is quite comprehensible when we realize that in Elijah-Naboth, Elisha in virtue of his advanced spirituality would know and commune with the spirit being of Elijah. Here again it is for reasons similar to those already advanced, that in the Bible the name of Elijah, only, occurs, while in the lecture Elijah-Naboth is mentioned.

In all such cases it will be found, if we but look deeply into the matter, that the statements of Spiritual Science are, in truth, not in any way at variance with those things which are written in the Bible. [Ed.]

Notes for this lecture:

1 ‘And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword.’ (I Kings, xix, I.)

2 This verse is as follows:—‘Then Jezebel sent a messenger unto Elijah, saying, So let the Gods do unto me, and more also, if I make not thy life as the life of one of them by tomorrow about this time.’

3. See Addendum to this lecture.

4. Tarry here, I pray thee; for the Lord hath sent me to Beth-el. (II Kings, ii, 2.)

5. In this lecture it has been previously stated (see this passage) that, through Elijah–Naboth, the prophets of Baal were ‘destroyed in their very souls by that which they had most desired’. Now Elijah longed that his spirit might continue active in the being of Naboth, and it was this very wish that caused Jezebel to set about his ruin, and thus, as it were, to ‘destroy’ Elijah ‘in his very soul’. It was not merely physical death, to which Jezebel referred when she sent her message to Elijah, as mentioned in the Bible, saying: ‘So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time,’ (I Kings, xix, 2), but to a kind of spiritual death, which would break for ever that mysterious and sacred union between Elijah and Naboth, which it was her aim to sever. She knew quite well in virtue of her clairvoyant powers, that she could only hope to accomplish this end, and—‘destroy Elijah in his very soul’—by bringing about the material dissolution of Naboth, the bearer of Elijah’s spirit. Thus we find, that if we read Jezebel’s message anew, in the light thrown upon it by Spiritual Science, its purport becomes at once intelligible. [Ed.]

6. ‘Geheimnisvoll am Iichten Tag der Gegenwart,
Lässt Geschichte sich des Schleiers nicht berauben.
Was sie deinem Geist nicht offenbaren mag,
Das zwingst du ihr nicht aus Pergamenten
Und nicht aus Zeichen, die eingeschrieben rind
In Erz und Ton und Stein.’

Der Prophet Elias im Lichte der Geisteswissenschaft

Wie eines der glänzendsten Gestirne am Himmel der geistigen Entwickelung der Menschheit leuchtet aus frühem Altertum zu uns herüber der Prophet Elias. Tief, tief prägen sich die Charakterzüge, die Darstellungen der Taten dieser Persönlichkeit, die ganze Größe, wie sie in der biblischen Urkunde geschildert sind, in Menschenherzen und Menschengemüter ein. Schwer faßbar für die äußere Geschichte erscheint jedoch diese bedeutsame Persönlichkeit. Der Geisteswissenschaft, von deren Gesichtspunkte aus die heutige Betrachtung über den Propheten Elias angestellt werden soll, ist aber gerade diese Persönlichkeit ein Zeichen dafür, wie der Menschheitsentwickelung als wichtigste Ursachen, als wichtigste Impulse des Geschehens nicht nur die Taten, die Ideen zugrunde liegen, die äußerlich wahrnehmbar sind, die sich in der äußeren Geschichte mitteilen lassen, sondern wie bewegende Kräfte und Impulse allerwichtigster, allererster Art die Vorgänge in den menschlichen Seelen selber sind. Um diese die Geschichte beleuchtende Tatsache vor unser geistiges Auge hinzustellen, brauchen wir nur daran zu erinnern, daß auch die Begründung des Christentums zum allergrößten Teile einem inneren Seelengeschehen zu verdanken ist, das sich äußerlich als das Ereignis von Damaskus für den Apostel Paulus darstellt. Man möge streiten, wieviel man will, in bezug auf die äußere Tatsache: nicht zu leugnen ist, daß die Begründung des Christentums mit demjenigen in innigem Zusammenhange steht, was sich damals in der Seele, im Geiste des Apostels Paulus abgespielt und sich in die flammenden Worte und in die opfervollen, schwerwiegenden Taten dieses Begründers des Christentums übertragen hat. Aber auch an vielen anderen Stellen können wir nachweisen, daß menschliches Geschehen, geschichtliches Werden zuletzt nicht in die gewöhnlichen Taten der Geschichte hineinführen, sondern in die menschliche Seele, in das menschliche Herz.

Ein solches Beispiel werden wir heute zu betrachten haben. Bei der Kürze und der Skizzenhaftigkeit, die der Vortrag haben muß, der über ein Thema handelt, über das so viel zu sagen wäre, muß es jedoch der weiteren Ausarbeitung dieses Themas in den Seelen überlassen bleiben, inwiefern irgendwie belegend, erläuternd, beleuchtend die Dinge sein können für die Entwickelung der Menschheitsgeschichte, die heute vorgebracht werden in Anknüpfung an die Persönlichkeit des Propheten Elias und seine Zeit. Das, wovon dieser Vortrag handeln wird, soll nun aber nicht bloß als eine Mitteilung über die Persönlichkeit und Bedeutung des Propheten Elias gegeben werden, sondern zugleich als eine Art Beispiel, wie durch die Geisteswissenschaft solche Dinge betrachtet werden können, und wie die Geisteswissenschaft in der Lage ist, mit ihren Mitteln in das hineinzuleuchten, was uns auf andere Art über das geschichtliche Werden der Menschheit mitgeteilt worden ist. Um zu dem angedeuteten Ziele zu kommen, soll heute in einer ganz besonderen Weise vorgegangen werden. Es soll nämlich zunächst dasjenige, was über die Persönlichkeit und die Bedeutung des Propheten Elias zu sagen ist, aus den Forschungen der Geisteswissenschaft selbst, unter möglichst geringer Anlehnung an die Bibel, gegeben werden, höchstens dort in Anlehnung an die Bibel, wo Namengebungen oder Charakterisierungen einen Hinweis zweckvoll erscheinen lassen. Es soll also der gewagte Versuch gemacht werden, zunächst zu erzählen, was eigentlich geschehen ist, um dann darauf hinzuweisen, wie sich dieses Geschehene in der biblischen Urkunde spiegelt. Was geschehen ist, soll aus solchen Forschungen heraus gegeben werden, wie sie eben auf dem Boden der geisteswissenschaftlichen Forschungen möglich sind, auf dem sich in diesem Vortragszyklus und auch in den Vorträgen der vergangenen Jahre die Schilderung bereits bewegt hat. Für die Zuhörer — und es ist heute eine große Anzahl solcher vorhanden -, welche durch langjährige Beschäftigung mit Geisteswissenschaft ganz mit der Kraft und mit der beweisenden Stärke der geisteswissenschaftlichen Methode vertraut sind, kann von vornherein das, was gesagt wird, wenn es auch nur, weil beweisende Auseinandersetzungen viele Stunden in Anspruch nehmen würden, skizzenhaft gesagt werden kann, als sicheres Ergebnis der Forschung hingestellt werden. Die Zuhörer aber, welche sich auf einen solchen Boden nicht stellen oder nicht stellen können, bitte ich, das, was über die wahre Geschichte gesagt wird, als eine Hypothese hinzunehmen, die eben der Prüfung unterliegt. Und ich bin ganz ruhig, wenn diese Prüfung sachgemäß und vorurteilslos unternommen wird, wird sie bestätigen, was jetzt gesagt werden soll. Was hat nun die Geisteswissenschaft über die Persönlichkeit und die Bedeutung des Propheten Elias und seiner Zeit zu sagen?

Wir haben uns in jene Zeit des althebräischen Altertums zu versetzen, in welcher die glänzende Epoche der salomonischen Regierung vorüber ist, und das palästinensische Reich mannigfaltige Nöte auszuhalten gehabt hat, es braucht nur an die Philisternot und an ähnliches erinnert zu werden. Zu versetzen haben wir uns in jene Zeit, in welcher das, was früher ein einheitliches Reich gewesen ist, bereits geteilt erscheintin das Reich Juda und in das Reich Israel. Wir haben uns zu versetzen in jene Zeit — jetzt kommt eine solche Gelegenheit, wie viele kommen werden, wo angeknüpft werden kann an biblische Namen, aber nur wegen der Anlehnung und Verständlichkeit —, in welcher in Samaria der König Ahab regierte, welcher der Sohn des Omri und einer der Nachfolger des Jerobeam ist. Es hat eine Art Bündnis oder Verbrüderung stattgefunden des Königs Ahab, besser gesagt sogar seines Vaters, mit dem Könige von Tyrus und Sidon, und eine Art Bekräftigung hat dieses Bündnis dadurch erfahren sollen, daß Ahab die Tochter aus dem Königshause von Tyrus und Sidon, Jesabel, geheiratet hat. Die Namen sind aus der Bibel bekannt, und um nicht gar zu unverständlich zu sein, knüpfe ich an die Namen der Bibel an. Wir haben uns in eine Zeit zu versetzen, in welcher für die Menschen, die sich entsprechende Anlagen bewahrt hatten, noch keineswegs das alte Hellsehen verschwunden ist, das ja eine Geisteseigenschaft der Menschen in Urzeiten war. Ausgestattet nicht etwa nur mit diesem Hellsehen, sondern mit einer ganz besonderen hellseherischen Kraft, die sie allerdings durchaus nicht bereit war, nur im Sinne des Guten und Edlen zu verwenden, war die Königin Jesabel. Eine Art Hellseherin haben wir in ihr zu sehen, während wir in König Ahab einen Mann zu sehen haben, der in besonderen Ausnahmezuständen das hatte, was aus den verborgenen Kräften der Seele ins Bewußtsein hereintreten kann, was besonders in älteren Zeiten in einem viel ausgedehnteren Maße als in der Gegenwart heraufspielte. Dieser König Ahab hatte nicht in einem besonderen Maße, sondern nur manchmal Ahnungen, Visionen dann, wenn er irgendeiner besonderen Schicksalsfrage gegenüberstand.

In dieser Zeit hörte man in jenen Gegenden in der mannigfaltigsten Weise, daß es einen großen bedeutenden Geist gäbe. Das war der Geist, der eben in der biblischen Urkunde den Namen Elias trägt. Die wenigsten Menschen, die sozusagen draußen in der Welt lebten, wußten eigentlich weder, wo diese Persönlichkeit zu suchen sei, welche diesen Namen Elias trug, noch wie diese Persönlichkeit gerade stark auf die Zeitgenossen wirkte. Man könnte etwa das, was da war, so charakterisieren, daß in weitesten Kreisen der Name dieser Persönlichkeit und der Hinweis auf sie mit gewissen Schauergefühlen genannt wurden, so daß man wußte, es steckt etwas Bedeutendes in und hinter diesem Geiste. Aber wie das nun in der Welt wirkte, und wo man es zu suchen hatte, das wußte man nicht recht, davon hatte man nicht recht eine Ahnung. Nur einzelne Persönlichkeiten, die man die eingeweihten Schüler dieses Geistes nennen kann, wußten, wie es eigentlich um die Sache stand, wußten auch in der physischen Welt, in der äußeren Wirklichkeit den Mann zu finden, welcher der Träger dieses Geistes war. Der König Ahab wußte es nicht. Aber er hatte eine ganz besondere Angst, eine Art von besonderem Schauergefühl, wenn auf diese Persönlichkeit hingedeuter wurde. Denn man verband und mußte ganz besondere Begriffe mit dieser Persönlichkeit verbinden. Der König Ahab in Samaria war derjenige, welcher namentlich durch seine Verbrüderung mit Tyrus und Sidon in das alte palästinensische Reich eine gewisse Art von Religion hineingebracht hatte, die sich an äußeres Zeremoniell, äußere Formen hielt, an dasjenige, was in äußeren Symbolen auftrat, an eine Art Heidentum mit anderen Worten. Diejenigen, welche zu einem solchen Heidentum gehörten, mußten nun das, was ihnen über die Individualität des Propheten Elias bekannt war, mit einem ganz besonderen Schauergefühl hinnehmen. Denn aus den verschiedenen Dingen, welche man da hörte, konnte man sich sagen: Gewiß, es ist aus alten Zeiten des althebräischen Volkes das vorhanden, was man die Jahve-Religion nennen kann, es ist vorhanden der Glaube an einen Gott, an ein geistiges Wesen der Welt, das übersinnlich waltet, das durch seine übersinnlichen Kräfte in Menschenwerden und Menschengeschichte eingreift. - Aber man wußte auch, daß die Zeit herangerückt ist, wo innerhalb der Besten des althebräischen Volkes ein immer bedeutsameres und größeres Verständnis der Wesenheit des Jahve sich einführen sollte. Man wußte, daß die Moses-Religion zwar im Keim schon alles hatte, was man als die Jahve-Religion bezeichnen kann, aber es war so verstanden worden, wie es bei einem mehr oder weniger erst im Kindheits- oder Jünglingsalter stehenden Volke verstanden werden kann. Die Jahve-Religion, der Aufblick zu einem übersinnlichen Gotte, der durch nichts anderes charakterisiert werden kann, als daß man sagt: Er hat mit nichts anderem Ähnlichkeit, als mit jenem unsichtbaren Übersinnlichen, das der Mensch gewahr wird, wenn er sein eigenes Ich ins Auge faßt. Jenes Übersinnliche war da, aber man hatte es so aufgefaßt, daß man an den äußeren Erscheinungen des Menschenlebens sozusagen versuchte, sich zu verbildlichen, wie der Jahve-Gott wirkte. Man hatte sich daran gewöhnt, zu sagen: Jahve wirkt so, daß er die Menschen belohnt, den Menschen sich gütig erweist, wenn sich in der äußeren Natur Fruchtbarkeit, Üppigkeit zeigt, wenn sonst das Leben leicht dahinfließt.-Man hatte sich aber auch gewöhnt, zu sagen, daß der Jahve-Gott im Zorn erglühe oder sich von den Menschen abwende, wenn Kriegsnöte, Hungersnöte oder dergleichen da waren.

Die Zeit, von der wir jetzt sprechen, ist auch eine solche Zeit der Not, namentlich eine Zeit der Hungersnot. Und gar manche hatten sich von Jahve aus dem Grunde abgewandt, weil sie an sein Wirken nicht mehr glauben konnten, da sie sahen, wie er die Menschen behandelte, da eben eine furchtbare Hungersnot herrschte. Wenn wir von einem Fortschritte des Jahve-Gedankens sprechen können, müssen wir diesen Fortschritt in der folgenden Art charakterisieren, Auftreten sollte nun ein Gottesgedanke, der zwar der alte Jahve-Gedanke war, aber von einem höheren Verständnis der Menschen durchdrungen, so durchdrungen, daß man sich sagte: Was auch in die äußere Welt eintreten, wie auch der Mensch beseligt dahinleben möge, wie ihn aber auch Not und Elend treffen mögen, diese äußeren Dinge sind in keiner Weise beweisend für die Güte oder den Zorn des Jahve, sondern der hat den richtigen Begriff, die rechte Hingabe an den Jahve-Gedanken, der auch in der größten Not und im größten Elend in dem Aufblick zu dem unsichtbaren Gotte nicht wankend wird, der durch die Kräfte allein, die in seiner Seele walten, und durch keinerlei äußere Beobachtungen, äußere Bekräftigungen die Gewißheit empfängt: Er ist!

Dieser Umschwung sollte sich in der damaligen Zeit vollziehen. Wenn solche Umschwünge in der Zeit vor sich gehen sollen, müssen immer Persönlichkeiten da sein, in deren Seelen sich so etwas zuerst vollzieht, in die gleichsam hineinwirken kann dasjenige, was als ein neuer Impuls, eine neue Kraft in der Geschichte auftreten soll. Wenn das Wort nicht mißverstanden wird, kann man sagen: Es war durch das Völkerschicksal diejenige Individualität, die mit dem Namen des Propheten Elias bezeichnet wird, ausersehen, um den Jahve-Gedanken in einer solchen Weise zuerst in der eigenen Seele zu erfassen. - Dazu war notwendig, daß in der Seele dieser Persönlichkeit ganz besondere Kräfte aus den verborgenen Untergründen und Tiefen aufstiegen, die vorher nicht bei den Menschen, auch nicht bei den Lehrern der Menschheit waren. Eine Art mystischer Einweihung erster Art, durch welche die Kunde von einem solchen Gott hereinziehen konnte, mußte sich in der Wesenheit des Elias abspielen. Daher ist von ungeheurer Wichtigkeit, um dieses Hereindringen des Jahve-Gedankens in der charakterisierten Weise zu zeigen, daß man in die Seele desjenigen Mannes hineinschaue, in dem zuerst der Geist verkörpert war, der in solcher Art durch seine Einweihung, durch seine Durchdringung mit den verborgenen Kräften der Seele, wie es für den ersten, tonangebenden Geist notwendig war, den Jahve-Gedanken möglich machen sollte.

Mit dem, was solche Persönlichkeiten als einen bedeutsamen Ruck nach vorwärts zuerst in ihrer eigenen Seele erleben, stehen sie ja allein da. Aber sie versammeln Schüler um sich. Das, was man die großen religiösen oder ProphetenSchulen innerhalb Palästinas, was man die Initiations- oder Mysterienstätten bei anderen Völkern nennen kann, das gehört zu solchen Schulen. So war denn der Prophet Elias, wenn wir diesen Namen gebrauchen wollen, ebenfalls von einigen Schülern umgeben, die nur von unten zu ihm aufblickten, aber doch in einer gewissen Weise wenigstens wußten, um was es sich handelte, wenn sie auch nicht sehr tief in seine Seele hineinschauen konnten. Die andern Menschen aber wußten nicht, wo derjenige steckt, in dem solches vorging. Man mußte sich nur sagen: Er ist da, es geht etwas vor. — Was wir vielleicht in unserer Sprache, wenn der Name nicht mißbraucht wird, eine ArtGerücht nennen würden, verbreitete sich. Das Gerücht verbreitete sich, daß der Prophet da sei, aber man wußte nicht wo. Denn solche Propheten, solche bedeutsamen Geister hatten eine ganz bestimmte Kraft. Es mag das, was ich hiermit sage, wenn man nur auf unsere Zeit blickt, etwas grotesk erscheinen, für den aber, der die Eigentümlichkeiten alter Zeiten kennt, braucht es durchaus nicht grotesk zu sein. Eine ganz besondere Kraft hatten diese Persönlichkeiten, eine Kraft mit einer großen und einschneidenden Wirksamkeit, die sich da und dort zeigt, nicht bloß in den Schauergefühlen, sondern auch in Positivem, das sie sozusagen den Seelen einträufeln, um dadurch so zu wirken, daß man eigentlich nicht weiß, wo die äußere Persönlichkeit steckt. Die äußere Persönlichkeit solcher Geister ist zuweilen eine recht unscheinbare. Die Schüler wissen es. Irgendwo, vielleicht in einer höchst unscheinbaren äußeren Stellung, tritt die äußere Persönlichkeit auf.

Und siehe da: in jener Zeit war die äußere Persönlichkeit, die der Träger des eben charakterisierten Geistes war, ohne daß Ahab, der König von Samaria, eine Ahnung davon hatte, eigentlich sein Nachbar. Er war in seiner unmittelbaren Nähe. Aber König Ahab wußte nichts davon. Er suchte die Persönlichkeit, von der er so sprechen konnte, wie es jetzt charakterisiert worden ist, überall, nur nicht in dem schlichten Besitzer eines kleinen Gutes, das in seiner unmittelbaren Nähe war. Denn wo diese Persönlichkeit zu gewissen Zeiten war, warum sie zuweilen abwesend war, darüber machte sich der König keine Gedanken. Jesabel wußte es, teilte aber zunächst ihr Geheimnis dem Ahab nicht mit. Sie behielt es aus Gründen, die wir nachher erkennen werden, eben für sich. Diejenige Persönlichkeit nun, welche eigentlich der äußere physische Träger des Elias ist, wird auch in der Bibel mit einem Namen genannt. Sie heißt dort Naboth, so daß wir in Wahrheit nach den geisteswissenschaftlichen Forschungen in dem biblischen Naboth den physischen Träger der geistigen Individualität des Elias zu sehen haben.

Es kam in jener Zeit der Hungersnot, wo viele eben hungern mußten, in gewisser Weise auch über Naboth die Not. In solchen Zeiten, wo nicht nur der Hunger wirkt, was in der damaligen Zeit allerdings der Fall war, sondern wo auch das unendliche Mitleid mit den Hungernden, mit den Bedrängten wirkt, sind die Verhältnisse besonders günstig, daß in dem durch sein Schicksal oder durch sein Karma dazu Vorbereiteten jene verborgenen Seelenkräfte hereinkommen können, durch die er zu einer solchen Mission sich aufschwingen kann, wie es angedeutet worden ist. Machen wir uns nun klar, was in einer solchen Seele vorgeht, was also in Naboths Seele vorgegangen ist.

Was vorgeht, sind zunächst rein innerliche Vorgänge, ist eine bedeutsame Selbsterziehung oder Selbstentwickelung der Seele zu höheren geistigen Höhen. Was die Seele innerlich erlebt an Aneignung von Kräften, durch die sie hineinschaut in diegeistigen Welten, um aus ihnen wieder herunterzutragen, was als Impulse der Menschheitsentwickelung eingepflanzt werden soll, ist außerordentlich schwer zu schildern, läßt sich außerordentlich schwer in Worte kleiden, weil es nicht einmal dem, der so etwas erlebt, so zum Bewußtsein kommt, namentlich in jenen alten Zeiten nicht so zum Bewußtsein kam, daß er es in genaue, scharf konturierte Begriffe hätte bringen können. Man macht eine hellseherische Entwickelung der Seele durch in verschiedenen Stufen. Bei einer solchen Wesenheit wie Naboth geht natürlich das voraus, daß sie zuerst das bestimmteste innere Erlebnis hat: In mir soll aufleuchten die Kraft, die jetzt in die Menschheit hereinkommen soll. Ich soll ihr ein Gefäß sein. — Dann aber kommt das andere Erlebnis: Ich muß nun alles daransetzen, daß ich mich dieser Kraft würdig mache, daß die Kraft in mir in richtiger Weise sprechen kann, daß ich mir die entsprechenden Eigenschaften aneigne, die mir die Fähigkeiten geben, das zu erleben, was ich erleben muß, damit ich die Kraft in der richtigen Weise den Mitmenschen mitteilen kann.

So muß eine solche Persönlichkeit mancherlei Stufen durchmachen. Wenn eine entsprechende Stufe dann erreicht ist, treten für die eigene Seele gewissermaßen bestimmte Zeichen auf, die nicht etwa Träume sind, aber innere Erlebnisse, auch nicht nur Visionen, denn es liegt ihnen die Realität der Entwickelung der eigenen Seele zugrunde. Es treten Bilder auf, welche die Anzeichen dafür sind: Jetzt bist du in deiner Seele so weit, daß du es wagen kannst, zu wirken. — Die Bilder als solche brauchen nicht viel zu tun zu haben mit dem, was die Seele in Realität durchmacht. Sie sind bloße Symbole in der Weise, wie auch der Traum symbolisiert. Es sind aber in einer gewissen Weise typische Symbole, wie wir auch unter gewissen Umständen bestimmte Träume haben, so zum Beispiel bei pochendem Herzen den Traum eines glühenden Ofens. So treten bestimmte visionartige Erlebnisse auf, wenn die betreffende Seele wieder dieses oder jenes an hellseherischer Kraft sich angeeignet hat. Bei jenem Naboth trat das zuerst auf, daß er durch ein solches Bild erkannte: «Du bist es, durch den verkündet werden soll, daß man vertrauen kann auf den alten JahveGott und vertrauen muß, auch wenn der äußere Schein des geschichtlichen Verlaufes durch die Not, die hereingebrochen ist, da widerspricht. In Ruhe muß man warten, bis die Zeiten wieder besser werden, denn dem Ratschluß des alten Jahve-Gottes entspricht es, Not und auch wieder Glück zu bringen. Aber niemals darf das Vertrauen schwinden.» Daß dieses durch ihn Auszusprechende eine unerschütterliche, überzeugende Kraft in seiner Seele ist, das wurde dem Naboth klar. Es stand vor ihm lebendig als etwas, was mehr war als eine bloße Vision. Es stand vor seiner Seele der Gott selber, wie er sich ihm vorstellen konnte in einem Gesicht und zu ihm sprach: «Gehe zum König Ahab und sage: Es muß vertraut werden auf den Jahve-Gott, bis er wiederum regnen läßt»,—das heißt, bis wieder bessere Zeiten kommen. Da wußte dieser Mann seine Mission, wußte, daß er sich jetzt der weiteren Ausbildung der Seelenkraft zu widmen hatte, die zu voller Entwickelung das bringen kann, was ihm so vor dem geistigen Auge stand, und er entschloß sich dazu mit allen Opfern, soweit es nur möglich war, einer derjenigen zu sein, die am meisten der Not der damaligen Zeit, auch dem Hunger, ausgesetzt waren. Er hungerte wahrlich nicht — ich betone, daß hier nicht etwa eine Hungerkur zur Erlangung geistiger Erkenntnis anempfohlen werden soll -, um in höhere Welten hinaufzusteigen, er hungerte aus keinem andern Impulse, als die andern hungerten, nicht nur um das Schicksal der andern zu teilen, sondern es sogar in einem erhöhten Maße zu teilen. Seine Seele aber war in einer unausgesetzten inneren Kontemplation dem Gotte hingegeben, der sich ihm in der geschilderten Art offenbart hatte, und er wandte seine Gedanken nicht von diesem Gotte ab. Wir würden heute in der Geisteswissenschaft sagen: Seine ganze Meditation war, daß er mit voller Willkür diesen Gedanken in den Mittelpunkt seiner Seele brachte.-Daß er damit richtig handelte, zeigte sich ihm wieder in einem Zeichen, in einem inneren Gesichte, das wieder mehr war als eine bloße traumhafte Vision, indem vor ihm in aller Lebendigkeit das Bild des Gottes stand, der ja in seiner Seele lebte und ihm sagte: «Harre aus, ertrage alles! Derjenige, der die Menschen und auch dich ernährt, wird dir das Nötige geben. Nur unbedingtes Vertrauen in den ewigen Bestand der Seele mußt du haben!» Das Bild trat auf, als ob er - ein Einsiedler, der die Sache mehr in bildhafter Realität darstellte - hinginge an den Bach Krith, dort sich verberge und sich von dem Wasser des Baches, solange eines da war, tränkte und.sich nährte von dem, was ihm der Gott schickte, was er eben unter der Not der Zeit noch haben konnte. Es erschien ihm als Bild einer besonderen Gnade des Gottes, daß ihm die Raben diese Nahrung zubrachten. So hatte er in diesem Gesicht eine Bekräftigung dessen, was er wieder in seinem Inneren als die Hauptsache zu durchleben hatte.

Dann sollte er eine höhere Stufe in bezug auf die verborgenen Seelenkräfte erleben. Siehe da, er versuchte noch tiefer, so würden wir heute sagen, in jene Meditation sich hineinzuversenken, von der er ausgegangen war, und die wir schon charakterisiert haben. Diese Meditation, dieses innere Erleben nahm dann folgenden Charakter an. Er sagte sich: Wenn du überhaupt der Vision gewachsen sein sollst, welche da von einem ganz neuen Gottesbild hereinleuchtet, so mußt du im Grunde genommen innerlich, auch in den tiefsten Kräften deiner Seele, ein ganz anderer werden, als du bis jetzt gewesen bist. Du mußt eigentlich die Seele, die in dir lebt, überwinden, ablegen, und du mußt aus deinen tieferen Seelenkräften heraus in einer neuen Art dasjenige beleben, was du zwar hast, was aber so als dein eigentliches Ich nicht bleiben darf, wie es ist. — So arbeitete er unter dem Einfluß dieses Gedankens an seiner Seele intensiv, in innerer Arbeit, an einer Umwandlung, an einer Umgestaltung seines eigenen Ich, damit es würdig werden konnte, sich dem Gotte gegenüberzustellen, der sich ihm offenbart hatte. Wiederum ergab sich für ihn eine Art Gesicht, eine Art Vision, aber eben etwas, was viel mehr ist als eine Vision und doch viel weniger Wert hat, denn den eigentlichen Wert haben die inneren Seelenvorgänge. Es ergab sich ihm das Gesicht, daß sein Gott, der sich ihm offenbart hatte, ihn nach Sarepta schickte, daß er dort eine Witwe antraf, die einen Sohn hatte. Jetzt erscheint ihm die Art und Weise, wie er leben soll, gleichsam personifiziert in dem Schicksal dieser Witwe und ihres Sohnes. Die haben kaum mehr etwas zu essen, so tritt die Vision vor seine Seele. Das letzte, was sie haben, wollen sie noch anwenden und dann sterben. Er aber sagt jetzt das, was er im Grunde genommen zu seiner eigenen Seele von Tag zu Tag, von Woche zu Woche im einsamen Nachdenken gesagt hatte, wie in einem Traum, wie in einem Gesicht zu dieser Witwe: «Sorget nicht, bereitet ruhig aus dem Mehl, das Ihr noch habt, das Mahl, das bereitet werden soll für Euch und auch für mich. Vertrauet für alles, was kommen soll, auf den Gott, der Glück und Unglück bringen kann, an dem man nie irre werden darf!» Und siehe da, es zeigte sich ihm im Traum, im Gesichte, war in der Vision ausgedrückt, daß der Mehlbehälter und der Ölkrug nicht leer wurden, sondern sich immer wieder füllten. Sein ganzer Seelenzustand drückte sich im Gesichte so aus, als er gleichsam für diese Persönlichkeit reif geworden war, als ob diese Persönlichkeit hinzöge in das Haus der Witwe und in dem oberen Stockwerk dieses Hauses wohne. Aber die innere Realität ist die, daß die eigene Seele gleichsam ein höheres Stockwerk besteigt, zu einer höheren Stufe ihrer Entwickelung hinaufgelangt. Jetzt aber tritt ihm im Gesicht entgegen, wie der Sohn jener Frau stirbt. Das ist nichts anderes als die symbolische Widerspiegelung dafür, wie er überwunden, gleichsam getötet hat, was sein Ich bisher war. Die unterbewußten Kräfte seiner Seele fragen ihn: «Was sollst du jetzt tun?» Er steht gewissermaßen ratlos da. Da nimmt er sich selbst zusammen durch die Kraft, die bisher in ihn geflossen ist, und versenkt sich weiter in das, was ihm zum Sichversenken gegeben ist. Da stellt sich dar, daß, nachdem der Sohn dieser Witwe gestorben ist, diese Frau ihm Vorwürfe macht, das heißt sein eigenes seelisches Unterbewußtsein ihm Vorwürfe macht und ihm Besorgnis einjagt: Das alte Ich-Bewußtsein ist nun fort, wie nun weiter?-ImBilde dargestellt ist es so, daß er den Sohn zu sich kommen läßt, sich kühn in seine Seele weiter vertieft und dadurch den toten Sohn wieder zum Leben bringt. Das gibt ihm Mut zur weiteren Belebung des neuen Ich aus dem alten Ich.

So reifte er heran. So reifte seine Seele heran, daß sie in sich die Kraft haben konnte, nun auch wirklich vor die äußere Welt hinzutreten und zu verkündigen, was dieser äußeren Welt zu sagen war, vor allen Dingen vor den König Ahab hinzutreten, um zur Entscheidung zu bringen den Sieg der neuen Jahve-Auffassung gegenüber demjenigen, was aus der Schwäche der Zeiten an deren Stelle getreten war, und dessen Repräsentant der König Ahab war.

Von irgendwoher - jedenfalls hatte Ahab keine Ahnung, woher der Mann kam — kam dieselbe Persönlichkeit an König Ahab heran, der in seinem Reiche sorgend herumging und sich die Not besah. Da traf er auf diesen Mann. Und es machte sich etwas geltend in Ahabs Seele bei den Worten, die dieser Mann zu ihm sprach, obwohl er durchaus nicht wußte, daß es sein Nachbar war, als ob das Schauervolle jetzt in einem besonderen Maße vor ihm stünde, was er immer empfunden hatte, wenn von jenem Geiste gesprochen wurde, der in der Bibel mit dem Namen des Propheten Elias genannt wird. «Bist du etwa der Mann, der Israel verwirrt?» fragte ihn Ahab. «Nein», antwortete Naboth-Elias, «sondern du selbst bist es, der Unglück und Unheil bringt über Israel. Die Entscheidung muß herbeigeführt werden, welchem Gotte sich nunmehr unser Volk zuwenden soll.»

Da wurden denn die Dinge so geführt — das Einzelne näher auszuführen, würde heute zu weit gehen -, daß ein großer Teil des Volkes von Israel versammelt wurde am Berge Karmel, wo die Entscheidung herbeigeführt werden sollte durch ein äußeres Zeichen, das sich uns durchaus als etwas Begreifliches darstellen sollte, zwischen dem Gotte des Ahab und dem Gotte des Elias. Zuerst wurde veranstaltet, daß die Priester und Propheten des Baal, wie man den Gott des Königs Ahab nannte, ihr Opfer darbrachten. Nun wollte man abwarten, ob durch den Opferdienst, der da dargebracht wurde, durch die frommen Übungen der ekstatischen Propheten, die sich durch Musik und Tanz in ganz besondere Zustände versetzen, ob durch diese Exerzitien sich etwas wie mitteilend auf das Volk ausbreiten wollte, mit anderen Worten, ob durch die Gotteskraft, die diese Priester in sich hatten, etwas sich von der Kraft und Gewalt dieses Gottes zeigte. Zum Opferaltar wurde das Tier herangebracht. Es sollte sich zeigen, ob wirklich in den Priestern die Kraft wirkte, welche die Menge ergreifen kann. Denn Naboth-Elias sagte: «Es muß die Entscheidung herbeigeführt werden: ich stehe hier allein — und mir gegenüber stehen vierhundertfünfzig Baalspriester. Wir wollen sehen, wie stark ihre Kraft auf das Volk ist, oder wie stark meine Kraft ist.» Das Opfer wurde veranstaltet. Alles wurde getan, was getan werden konnte, um die Kraft, welche die Baalspriester hatten, auf das Volk zu übertragen, damit es an den Gott Baal glauben sollte. So weit wurde es getrieben, daß Hände und andere Körperstellen dieser Priester mit dem Messer geritzt wurden, so daß Blut floß, um das, was schauervoll wirken mußte bei den Priestern, die unter Tanz und Musik wirkten, noch zu verstärken. Aber siehe da, es zeigte sich nichts, denn Elias-Naboth war da mit seiner Kraft. Man möchte mit nüchternen Worten sagen: Er war da mit seinem Einfluß. — Sie brauchen nicht an irgend etwas von Zauberei zu denken. Und er brachte es mit seinem Einfluß dahin, alles aus dem Felde zu schlagen, was da war. Dann begab er sich an die Opferung. Mit anderen Worten; es begab sich an die Opferung mit ihrer ganzen Kraft diejenige Seele, die durchgemacht hatte, was wir eben geschildert haben. Das Opfer wirkte! Die Seelen, die Gemüter wurden ergriffen. Etwas Ähnliches trug sich zu wie das, was ich in meinem Buche «Die Mystik im Aufgange des neuzeitlichen Geisteslebens» zu beschreiben versucht habe, wo es an Johannes Tauler dargestellt ist, der Prediger gewesen ist, aber noch eine besondere Schulung durchmachte. Als er dann die Kanzel wieder betrat, zeigte sich bei seinen Zuhörern eine Wirkung, die dadurch ausgedrückt ist, daß uns erzählt wird: etwa vierzig Menschen fielen durch seine Predigt hin und waren tot, das heißt sie waren in ihrem Innern durch die entsprechende Kraft getroffen. So war es bei Elias. Jetzt brauchen wir nichts anderes zu denken, als daß die Worte, die in der Bibel stehen, eine Übertreibung sind, wenigstens ergibt das die geisteswissenschaftliche Forschung. Die Baalspriester, die vierhundertfünfzig Gegner des Elias, mußten sich als besiegt ergeben. Sie waren in ihren Seelen getötet durch Elias-Naboth. Elias-Naboth hatte das Feld. (1. Kön. 18, 40.) Das aber können wir sagen als etwas, was sich von selbst jetzt ergibt.

Ich habe Ihnen den Charakter und die Eigenart der Jesabel geschildert. Sie wußte: Der, welcher da gewirkt hat, ist eigentlich unser Nachbar. Da drüben haben wir ihn. Wenn er nicht in geheimnisvoller Art abwesend ist, ist er in unmittelbarer Nähe. — Was wußte aber Elias-Naboth von jenem Momente an? Er wußte, daß Jesabel mächtig ist, daß sie von seinem Geheimnis weiß, und daß - mit anderen Worten — nun sein äußeres physisches Leben nimmermehr ein ganz sicheres sein könnte. Er mußte für den Fall seines Todes in der nächsten Zeit Sorge tragen. Die Bibel erzählt auch, daß der König Ahab heimging und der Jesabel mitteilte, was sich ereignet hatte am Berge Karmel. Und sie sagte: Ich werde an Elias tun, was er an deinen vierhundertfünfzig Propheten getan hat. (1. Kön. 19, 2.) — Ich möchte einmal wissen, wer eine solche Rede, wie sie an dieser Stelle in der Bibel von Jesabel berichtet wird, mit andern Mitteln erklären will als denen der Geisteswissenschaft, während sie durch die geisteswissenschaftliche Forschung wie eine Selbstverständlichkeit erscheint. Elias aber muß nun dafür Sorge tragen, daß, wenn er durch die Rache der Jesabel mit dem Tode abzugehen habe, in einer gewissen Weise sein Geist in bezug auf das, was er der Menschheit zu sagen hat, weiter wirkt in dieser Menschheit. Und siehe da, als er wiederum in seiner Seele Einkehr hält, in dieser inneren intensiven Einkehr sich fragt: Was sollst du nun tun, um dich selber hier in der physischen Welt zu ersetzen, wenn dein Tod herantritt durch die Rache der Jesabel? — da kam eine neue Offenbarung über ihn. Sein Blick wird auf eine ganz bestimmte Persönlichkeit hingelenkt, auf die er, Naboth-Elias, sozusagen übertragen kann, was er der Menschheit zu geben hat. Sein Blick wird gelenkt auf Elisäus, auf Elisa. Sie mögen nun denken, daß Elias den Elisäus von früher her gekannt hat, aber darauf kommt es nicht an. Elias Blick wurde auf diese Persönlichkeit gelenkt, und die innere Erleuchtung sagte ihm: Weihe diesen Mann in dein Geheimnis ein. — Und mit jener Deutlichkeit, mit der die religiösen Urkunden für die Geisteswissenschaft sprechen, wird uns noch gesagt, daß Elias-Naboth etwas besonderes vollziehen soll, und daß dasjenige, was jetzt auch über Elisäus kommen soll, derselbe Geist ist, der bisher über Elias gewaltet hat. In Damaskus sollte er ihn aufsuchen. In Damaskus sollte über Elisäus diese Erleuchtung kommen. In derselben Weise sollte über Elisäus die Erleuchtung kommen, wie es uns später für den Apostel Paulus selbst angedeutet wird. Und nachdem Elias sich seinen Nachfolger hat erkiesen können, traf ihn auch bald die Rache der Jesabel.

Jesabel lenkte die Gedanken ihres Gatten Ahab auf den Nachbar hin und sagte etwa folgendes zu ihm: Siehe an, dieser Nachbar ist ein frommer Mann, in dem die Gedanken des Elias leben. Wenn du ihn doch aus deiner unmittelbaren Nähe als denjenigen entfernen würdest, auf den viel ankommt, weil er doch einer der wichtigsten Anhänger des Elias ist. - Ahab wußte nichts davon, wie es um das Geheimnis des Naboth stand, aber er wußte, daß er ein treuer Anhänger des Elias war. Da überredete denn Jesabel den Ahab dazu, er möge diesen Mann, sei es durch alle überredenden Kräfte, oder selbst durch die Macht seines Königtums, veranlassen, zu ihm überzutreten. Das wäre ein Schlag gewesen für die Sache des Elias, wenn durch irgend etwas es gelungen wäre, diesen Mann herüberzuziehen. Jesabel wußte natürlich, daß das nur eine Fiktion sei, sie wollte nur dadurch herbeiführen, daß sich ihr Gatte zu einer wichtigen Tat aufraffe. Denn sie wollte nicht diese T’at, sondern die andere, die darauf folgte. So war es eine Art fingierter Rat, den Jesabel gab.

Ahab ging zu Naboth, und siehe da, Naboth wandte ihm ein: Niemals wirstdu dasjenigeerlangen, was du jetzt willst!— Sie wissen, in der Bibel wird die Sache so dargestellt, daß Naboth einen Weingarten besitzt als Nachbar des Ahab, und daß Ahab nach diesem Weingarten strebt, den er durch Gewalt oder Überredung haben will. Naboth sagt in der Bibel zum König: «Das lasse der Herr fern von mir sein, daß ich dir meiner Väter Erbe sollte geben!» (1. Kön. 21, 3.) In Wirklichkeit ist aber ein ganz anderes Erbe gemeint, das er nicht hingeben will. Darauf stiftet Jesabel ihre Rache an. Sie braucht ihren fingierten Rat, weil der König erst zerschmettert sein sollte über die Weigerung dieses Mannes. Das kann man erkennen, wenn man nur die Bibel an dieser Stelle liest, wo es heißt: «Da kam Ahab heim, voll Unmuts und zornig um des Wortes willen, das Naboth, der Jesreeliter, zu ihm hatte gesagt und gesprochen: «Ich will dir meiner Väter Erbe nicht geben». Und er legte sich auf sein Bette und wandte sein Antlitz und aß kein Brot.» (1. Kön. 21, 4.)

Man denke, weil er einen Weingarten in seiner Nachbarschaft sich nicht anschaffen konnte, hörte er zu essen auf. Solche Dinge ergeben sich nur dann, wenn man die wahren Tatsachen erforschen kann, die dahinter sind. Jesabel stiftet nun ihre Rachetat an, die darin besteht, daß man ein Fest ansetzt, zu dem auch Naboth herangezogen wird, und daß ihm besondere Ehren angetan werden. Denen kann er sich nicht entziehen. Es ist ihm die Möglichkeit geboten, zu wirken. Aber Jesabel ist selbst eine hellseherische Persönlichkeit. Mit den andern würde er leicht fertig geworden sein, mit den andern konnte er seine Kräfte messen. Sie aber konnte ihn verderben. Sie stiftete die Mörder an, das heißt, wie es in der Bibel erzählt ist, falsche Zeugen, die da sagten, daßNaboth einGottes- und Königsleugner wäre. (1.Kön.21.)

Damit war Elias als äußere physische Persönlichkeit tot, aus der Welt geschafft. Ahab war durch alles, was vorangegangen war, und was wahrhaft tiefe Kräfte in seiner Seele ergriffen hatte, sozusagen vor eine Art Schicksalsfrage gestellt. Da konnte sich gerade in diesem Augenblick ausnahmsweise für ihn eine Ahnung ergeben. In dieser Ahnung erschien ihm Elias, vor dem er so oft geschaudert hatte. Und in dieser Vision sagte ihm Elias, wie es um die Sache stand. Das ist ein geistiges Erlebnis. Er hört sozusagen von dem Bilde des Elias nach dessen Tode, daß er den Naboth hingemordet habe, den Naboth-Elias. Das letztere brauchte er nur zu ahnen, aber Mörder wurde er genannt. Und in der Bibel finden wir das furchtbare Wort ausgesprochen, das er in dieser Ahnung auf seine Seele sich entladen fühlte, denn so sagte das Bild in der Ahnung zu Ahab: «An der Stätte, da Hunde das Blut Naboths geleckt haben, sollen auch Hunde dein Blut lecken!» (1. Kön. 21, 19.) Und über Jesabel wurde gesagt: «Die Hunde sollen Jesabel fressen an der Mauer Jesreels.» (1. Kön. 21, 23.)

Wir wissen, das war eine Ahnung, die zu denen gehörte, welche sich erfüllten. Denn als später der König Ahab gegen die Syrer in den Krieg zog, wurde er in der Schlacht verwundet, das Blut träufelte auf seinen Wagen, und er fand so seinen Tod. Wie der Wagen gewaschen wurde, traten die Hunde hinzu und leckten das Blut, das aus den Wunden des Ahab geflossen war. Und als der spätere Ausgang der Geschehnisse Jehu zum Herrn in der Stadt Samaria machte, da wurde im Fenster stehend Jesabel angetroffen, die ergriffen, aus dem Fenster gestürzt und in der Tat vor den Mauern der Stadt von den Hunden zerfleischt wurde. Aber darauf will ich jetzt nur hindeuten, weil die Zeit zu kurz ist, um näher darauf einzugehen. Das ist jetzt auch weniger wichtig. Viel wichtiger ist das, was nunmehr folgt.

Der, den Elias-Naboth zu seinem Nachfolger erkoren hatte, mußte nun selber seinerseits heranreifen. Aber er reifte nun auf eine andere Art heran. Der Schüler sozusagen hat es schon leichter als der erste Lehrer. Ihm stand zur Verfügung die Kraft, zu der sich Naboth-Elias hinaufgeschwungen hatte, ihm stand der Beistand des Elias zur Verfügung. Und wie die Individualitäten der Menschen, wenn sie durch die Pforte des Todes gegangen sind, mit einer ganz besonderen Kraft aus der geistigen Welt heraus wirken, so wirkte jetzt Naboth-Elias nach seinem Tode mit einer ganz besonderen Kraft auf den Elisäus herab, wie etwa der Christus Jesus selber nach seinem Tode, nach der Auferstehung auf seine Jünger gewirkt hat. Elias-Naboth wirkte mächtig auf den Elisa. Und was nun Elisäus erlebte, das erlebte er auch als ein inneres Erlebnis seiner Seele, aber als ein solches, das im Zusammenhange stand mit der Kraft, die von Elias ausströmte und auch noch fortdauernd nach seinem Tode auf diejenigen herabwirkte, die sich ihm hingeben konnten. Elisäus erlebte es so, daß lebendig vor seiner Seele stand sein großer Lehrer Elias, auch nach seinem Tode, und ihm sagte: «Ich will mit dir heraustreten, aus dem Gilgal hinweg.» Ich möchte hier die Bibel ganz genau anführen; sie sagt: «Um die Zeit aber, da Jahve Elias im Wetter gegen Himmel fahren ließ, ging Elias mit dem Elisa aus dem Gilgal hinweg.» (2. Kön. 2, 1.) Das ist kein Ort. Auch die Bibel meint damit keinen Ort. «Gilgal» heißt nichts anderes als «Herumwälzung». Gemeint ist damit ein technischer Ausdruck: Das Wälzen, das Durchgehen der Seele durch Geburt und Tod, das Leben der Seele innerhalb des physischen Leibes, wie die Seele von physischem Leib zu physischem Leib geht. Das nannte man Gilgal.

Sie werden sich nicht zu wundern brauchen, wenn es sich durch die Geisteswissenschaft hier ergibt, daß Elisäus in der Tat durch das, was er in seiner Seele in innerer Kontemplation und Hingabe erlebte, nicht durch die Kräfte seiner physischen Natur, sondern durch seine höheren Kräfte bei Elias war, das heißt mit ihm in der höheren Welt beisammen war. Und die Stufen, die er in der Seelenentwickelung durchzumachen hatte, gibt ihm jetzt der Geist des Elias an. Er macht ihn aber überall darauf aufmerksam, wie schwierig der Weg ist, den er zu durchmessen habe. In Stufen geht es hinauf — dorthin, wo er sich erst vereinigt fühlt mit dem Geist, der vonElias ausströmt. DieOrtsnamen, die da gewählt werden, sind nicht als Ortsnamen zu nehmen, sondern in ihrer wortwörtlichen Bedeutung als Seelenzustände. Da sagt zum Beispiel Elias: Ich gehe jetzt nach Beth-El. — Das stellt sich vor den Elisäus als eine Vision, die mehr ist als eine Vision. Und wie eine Mahnung sagt der Geist des Elias zu ihm: Lieber, bleibe hier. —- Das heißt aber nichts anderes als: Besinne dich, ob du die Kraft hast, weiter mit mir zu gehen. — Da erscheint auch noch etwas weiteres wie eine Mahnung in der Vision. Alle seine Prophetenschüler, also seine Kollegen im Geistigen, stehen neben ihm und mahnen ihn. Die, welche wissen, weil sie eingeweiht sind in die Tatsache, daß Elisäus in die höheren Regionen hinaufsteigen kann, wo der Geist desElias zu ihm spricht, sagen dem Elisäus: «Heute wirst du ihm nicht nachfolgen können. Weißt du auch, daß der Herr wird deinen Herrn von deinen Häupten nehmen?» (2. Kön. 2, 3.) Er aber antwortet ihnen: «Schweiget nur stille» Zu dem Geist des Elias aber sagt er: «So wahr der Herr lebt und deine Seele, ich verlasse dich nicht!» Weiter sagt Elias: «Ich muß nun gehen nach Jericho.» Dasselbe wiederholt sich. Und dann fragt Elias: «Was willst du nun eigentlich?» Elisäus antwortet, und das steht auch in der Bibel, nur so, daß man es herausholen muß in der wahren Lesart: «Ich will, daß zu meinem Geist als ein zweiter der deinige in meine Seele komme!» In der Bibel steht es unrichtig: «Daß mir werde ein zwiefältig Teil von deinem Geiste.» (2. Kön. 2, 9.) Aber so ist ungefähr der geistige Sinn dessen, was Elisa vernimmt von Elias, daß er in den Tiefen seiner Seele lebendig werde, daß er dort zum vollen Bewußtsein erwache und mit der eigenen Seele sei er dem Geiste des Elias so gegenübergestellt, daß die Seele aus sich selbst heraus die Entschlüsse des Elias kundgeben könne. Da sagt Elias: «Wenn du, da ich mich jetzt in höhere Regionen zu erheben habe, meinen Geist sehen kannst, wie er in höhere Regionen aufsteigt, dann hast du erreicht, was du willst, und dann zieht meine Kraft in dich ein.» Und siehe da, Elisäus sah aufsteigen den Elias «im Wetter gen Himmel», nur der Mantel fiel zurück, das heißt die geistige Kraft, mit der er sich zu umhüllen hatte. Das war die geistige Vision, die sich ihm zeigte und ihn erkennen ließ, daß er der Nachfolger des Elias werden durfte. Und dann heißt es in der Bibel: «Und da ihn sahen der Propheten Kinder, die gegenüber zu Jericho waren, sprachen sie:

Das ist es, was sich nach den geisteswissenschaftlichen Methoden, die hier in diesen Vorträgen schon geschildert worden sind und auch weiter noch geschildert werden sollen, über die wahren Vorgänge in der damaligen Zeit ergibt, was sich über jenen Impuls ergibt, der überfloß von Elias auf Elisa als eine Erneuerung und Erhöhung des alten Jahve-Glaubens. Es ist nun die Eigentümlichkeit, daß diese Vorgänge, die ja zunächst nur insbesondere in jenen alten Zeiten für den in die Sache Eingeweihten verständlich waren, denen erzählt wurden, welche die Sache selber nicht verstehen konnten, in einer solchen Weise, die sie eben begreifen konnten, und auf ihre Seelen in der Weise des Gleichnisses, der Wundererzählung wirkte, Aus dem, was im höchsten spirituellsten Sinne wahrhaftig wunderbar genug ist, entwickelte sich dann das, was als die Erzählung von Elias, Elisa und Naboth in der Bibel steht. Denjenigen, die nicht haben begreifen können, wie ein größter Impuls für die Weltentwickelung der Menschheit aus jenen Seelen hervorgequollen ist, die erst vieles, was sich dem äußeren Anblick entzieht, in sich haben durchmachen müssen, wurde es in Gleichnissen gesagt. Für sie wurde hingestellt, was uns nun eben in der Bibel erzählt wird, daß in der Zeit des Königs Ahab Elias lebte, daß der Gott Jahve dem Elias erschien in der Zeit der Hungersnot und ihm sagte: «Gehe hin zu dem König Ahab und sage: «So wahr der Herr, der Gott Israels, lebet, vor dem ich stehe, es soll diese Jahre weder Tau noch Regen kommen, ich sage es denn».» (1. Kön. 17, 1.) Dann heißt es weiter: Der Gott sagte dem Elias: «Gehe weg von hinnen und wende dich gegen Morgen und verbirg dich am Bache Krith, der gegen den Jordan fließt; und sollst vom Bach trinken; und ich habe den Raben geboten, daß sie dich daselbst sollen versorgen.» (1. Kön. 17, 3—4.) Das geschah. Und als das Wasser versiegt war, schickte wieder der Gott den Elias nach Sarepta. Und «im dritten Jahre» konnte dann Elias aufbrechen, konnte an den König Ahab herantreten — ich habe das schon angedeutet, während ich aus der Geistesforschung heraus die Tatsache hinstellte — und die vierhundertfünfzig Propheten des Baal vor die Entscheidung stellen. Dann ist wieder in einem Wunderbilde hingestellt, was in Wirklichkeit so geschehen ist, wie ich es Ihnen erzählt habe. Dann folgt die Erzählung, wie Naboth, der aber in Wahrheit der Träger des Geistes des Elias selber ist, beraubt werden soll seines Weinberges durch Ahab, und wie dann Jesabel den Naboth verdirbt. Nach dem, was in der Bibel dort steht, kann man nun nicht begreifen, wie Jesabel dies an Elias ausgeführt haben soll, weil sie doch zu Ahab sagte: «Ich will an Elias das tun, was er an deinen vierhundertfünfzig Baalspriestern getan hat». Denn sie hat nach der Bibel nur den Naboth umbringen lassen, während sie aber in der Tat, was allerdings kein Bibelleser wird herauslesen können, den Träger des Geistes des Elias umbringen ließ. Denn in der Bibel steht nur, daß Elias zum Himmel aufgefahren ist. Da würde sie also den Elias auf eine sonderbare Art verdorben haben, wenn sie es so tun wollte, wie er nach der Bibel an den vierhundertfünfzig Priestern des Baal getan hat. Kurz, wir haben Bilder, die nur verstanden werden können, wenn man sie heute wieder mit dem beleuchtet, was die geistige Forschung unmittelbar aus ihren Quellen herausgeben kann. In bezug auf diejenigen der verehrten Zuhörer, die nicht in der Lage wären, weil es nicht möglich ist, noch weitere Belege in einem Vortrag anzuführen, dasjenige, was sich aus der geisteswissenschaftlichen Forschung heraus ergibt, als mehr als eine Hypothese anzusehen, bin ich vollständig beruhigt, wenn sie bei der Beurteilung nur vorurteilsfrei zu Werke gehen, wenn sie die einzelnen Stellen prüfen und vergleichen, was heute gegeben ist, mit dem, was die Wissenschaft überhaupt geben kann. Man kann zwar ohne die geistige Forschung nicht darauf kommen, aber man kann es durch die äußere Wissenschaft bekräftigen und auch bekräftigen durch den eigenen Verstand.

Wir müssen also sagen: Im eminentesten Sinne zeigt sich, wenn wir die Persönlichkeit des Propheten Elias und seine Zeit betrachten, wie keineswegs das, was als Impulse und als Ursachen im Menschengeschehen wirkt, sich erschöpft in demjenigen, was äußerlich sich darstellt, und was die äußere Geschichte zu berücksichtigen weiß. Sondern die wichtigsten Vorgänge des Menschengeschehens sind die, welche sich in den Seelen der Menschen vollziehen und aus diesen Menschenseelen heraus wirken in die äußere Welt, übergehen in andere Leute und dort weiterwirken. Und wenn es auch nicht in der heutigen Zeit geschehen kann, in alten Zeiten war es geboten, daß eine solche Persönlichkeit, über die man nur munkelte, in dem einfachen, schlichten Nachbar leben konnte, ohne daß man es wußte. In der verborgensten Art wirken gerade die stärksten, die intensivsten Kräfte der Menschheitsentwickelung. So zeigt sich uns, wie wir in dem Propheten Elias ein Hinaufsteigen, ein Durcharbeiten des Jahve-Gedankens für die Menschheit in einem hervorragenden Maße haben, so daß wir eine wichtige epochale Tat für die Menschheit bei ihm zu verzeichnen haben, wenn wir ihn nur im rechten Lichte sehen.

Durch eine weitere Prüfung würde sich zeigen, daß von hier ein Licht fällt auf das, was geschehen ist, und auch auf das, was dann bis zur Begründung des Christentums weitergeführt hat. So zeigt sich, daß wir durch eine solche Betrachtung aus dem Geiste heraus dem nahekommen, was uns so wichtig erscheinen muß: den Gründen und Impulsen, die in derMenschheitsentwickelung gewirkt haben, und weil sie gewirkt haben, auch fortwirken bis in unsere Tage hinein. Deshalb können wir das, was um uns herum spielt, auch nicht verstehen, wenn wir nicht verstehen können, was in der Vorzeit gespielt hat. Über die wichtigsten Dinge aber berichtet nicht die äußere, physischeGeschichte, die der äußeren Welt entstammt, denn auch für die Geschichte gilt ein Wort, das ausgesprochen werden kann mit einer dem Sinne nach nur geringen Abänderung eines Goetheschen Wortes, jenes Goethe-Wortes mit Bezug auf die Notwendigkeit, den Geist in der Natur zu erkennen durch die Vertiefung in den Menschengeist, durch die Forschung, die nur aus den verborgenen Untergründen der Seele heraufgebracht werden kann. Und an dem Beispiele des Propheten Elias und seiner Zeit am Geisteshimmel der Menschheit bewahrheitet sich das abgeänderte Goethe-Wort:

Geheimnisvoll am lichten Tag der Gegenwart,
Läßt Geschichte sich des Schleiers nicht berauben.
Und was sie deinem Geist nicht offenbaren mag,
Das zwingst du ihr nicht ab, nicht aus Pergamenten
Und nicht aus den Zeichen, die da eingeschrieben sind
In Erz, in Ton und in Stein.

The Prophet Elijah in the Light of Spiritual Science

Like one of the brightest stars in the sky of humanity's spiritual development, the prophet Elijah shines down on us from early antiquity. The character traits, the descriptions of the deeds of this personality, the whole greatness as described in the biblical document, are deeply engraved in human hearts and minds. However, this significant personality seems difficult to grasp in terms of external history. From the perspective of spiritual science, from which today's consideration of the prophet Elijah is to be made, this personality is a sign of how the development of humanity is based not only on deeds and ideas that are externally perceptible and can be communicated in external history, but also on the most important, To bring this fact, which illuminates history, before our mind's eye, we need only remember that the foundation of Christianity is also due in large part to an inner soul event, which is outwardly represented by the event in Damascus for the Apostle Paul. One may argue as much as one likes about the external fact: it cannot be denied that the founding of Christianity is intimately connected with what took place at that time in the soul and spirit of the Apostle Paul and was transferred into the fiery words and sacrificial, weighty deeds of this founder of Christianity. But in many other places, too, we can prove that human events and historical developments ultimately do not lead to the ordinary deeds of history, but to the human soul, to the human heart.

We will consider such an example today. Given the brevity and sketchiness that a lecture on a subject about which so much could be said must have, it must be left to the further elaboration of this subject in the souls to determine to what extent the things that are presented today in connection with the personality of the prophet Elijah and his time can be explanatory, illuminating, and explanatory, illuminating things can be for the development of human history, which are presented today in connection with the personality of the prophet Elijah and his time. However, what this lecture will deal with is not to be given merely as a communication about the personality and significance of the prophet Elijah, but at the same time as a kind of example of how such things can be viewed through spiritual science, and how spiritual science is able, with its means, to shed light on what has been communicated to us in other ways about the historical development of humanity. In order to achieve the stated goal, a very special approach will be taken today. First, what can be said about the personality and significance of the prophet Elijah will be presented from the research of spiritual science itself, with as little reference to the Bible as possible, except where names or characterizations make it useful to refer to the Bible. So, a bold attempt will be made to first recount what actually happened and then to point out how this event is reflected in the biblical record. What happened will be presented on the basis of research that is possible on the ground of spiritual scientific research, which has already been described in this lecture series and in the lectures of previous years. For those listeners — and there are a large number of them here today — who, through many years of engagement with spiritual science, are thoroughly familiar with the power and probative strength of the spiritual scientific method, what is said here, even if it can only be outlined in brief because probative discussions would take many hours, can be presented from the outset as a reliable result of research. But I ask those listeners who do not or cannot stand on such ground to accept what is said about the true story as a hypothesis that is subject to examination. And I am quite confident that if this examination is undertaken properly and without prejudice, it will confirm what is about to be said. What does spiritual science have to say about the personality and significance of the prophet Elijah and his time?

We must transport ourselves back to that period of ancient Hebrew history when the glorious era of Solomon's reign was over and the Palestinian empire had to endure manifold hardships, such as the Philistine invasion and similar events. We must transport ourselves to that time when what had previously been a unified empire was already divided into the kingdom of Judah and the kingdom of Israel. We must transport ourselves to that time—now comes an opportunity, as many will come, to refer to biblical names, but only for the sake of reference and comprehensibility—in which King Ahab, the son of Omri and one of the successors of Jeroboam, reigned in Samaria. A kind of alliance or brotherhood had taken place between King Ahab, or rather his father, and the kings of Tyre and Sidon, and this alliance was to be reinforced by Ahab marrying Jezebel, the daughter of the royal house of Tyre and Sidon. The names are known from the Bible, and in order not to be too incomprehensible, I will refer to the names in the Bible. We must transport ourselves to a time when, for people who had retained the appropriate aptitudes, the ancient gift of clairvoyance, which was a spiritual characteristic of humans in primeval times, had by no means disappeared. Queen Jezebel was endowed not only with this clairvoyance, but also with a very special clairvoyant power, which she was by no means prepared to use only for good and noble purposes. We can see her as a kind of clairvoyant, while in King Ahab we see a man who, in special exceptional circumstances, had what can enter consciousness from the hidden powers of the soul, which was much more prevalent in ancient times than it is today. This King Ahab did not have premonitions or visions to any great extent, but only sometimes, when he was faced with some particular question of fate.

At that time, it was widely rumored in those regions that there was a great and significant spirit. This was the spirit who bears the name Elijah in the biblical record. Very few people who lived out in the world, so to speak, actually knew where to find this personality who bore the name Elijah, nor how this personality had a strong influence on his contemporaries. One could characterize what was there by saying that in the widest circles the name of this personality and references to him were mentioned with a certain sense of awe, so that people knew that there was something significant in and behind this spirit. But how this worked in the world, and where to look for it, was not really known; people had no real idea. Only a few individuals, who could be called the initiated disciples of this spirit, knew what was actually going on and were also able to find the man who was the bearer of this spirit in the physical world, in external reality. King Ahab did not know this. But he had a very special fear, a kind of special shudder, when this personality was mentioned. For people associated very special concepts with this personality, and had to do so. King Ahab in Samaria was the one who, through his alliance with Tyre and Sidon, had introduced a certain kind of religion into the ancient Palestinian empire, a religion that adhered to external ceremonies, external forms, to what appeared in external symbols, in other words, a kind of paganism. Those who belonged to such a form of paganism now had to accept what they knew about the individuality of the prophet Elijah with a very special sense of awe. For from the various things that were heard, one could say to oneself: Certainly, what can be called the Yahweh religion has existed since ancient times among the ancient Hebrew people; there is a belief in a God, in a spiritual being of the world who rules supersensibly, who intervenes in human becoming and human history through his supersensible powers. But one also knew that the time had come when, among the best of the ancient Hebrew people, an ever more significant and greater understanding of the essence of Yahweh was to be introduced. It was known that the religion of Moses already contained in embryo everything that can be described as the religion of Yahweh, but it had been understood as it could be understood by a people who were more or less still in their childhood or youth. The religion of Yahweh, the looking up to a supernatural God, who can be characterized by nothing other than saying: He bears no resemblance to anything other than that invisible supernatural being that man becomes aware of when he looks into his own self. That supernatural being was there, but it had been understood in such a way that people tried, so to speak, to imagine how the Yahweh God worked from the outward appearances of human life. People had become accustomed to saying: Yahweh works in such a way that he rewards people, shows them kindness, when fertility and abundance are evident in the external world, when life otherwise flows easily. But people had also become accustomed to saying that the God Yahweh burned with anger or turned away from people when there were wars, famines, or similar calamities.

The time we are now talking about is also such a time of need, namely a time of famine. And many had turned away from Yahweh because they could no longer believe in his work, seeing how he treated people when a terrible famine prevailed. If we can speak of progress in the idea of Yahweh, we must characterize this progress in the following way: what should now appear was an idea of God that was indeed the old idea of Yahweh, but permeated by a higher understanding of human beings, so permeated that one said to oneself: Whatever may happen in the outer world, however blissfully people may live, however much hardship and misery may befall them, these outer things are in no way evidence of Yahweh's goodness or wrath. but rather that one has the right concept, the right devotion to the idea of Yahweh, which does not waver even in the greatest need and misery when looking up to the invisible God, who receives certainty through the forces alone that reign in his soul, and through no external observations or external confirmations: He is!

This change was to take place at that time. When such changes are to take place in time, there must always be personalities in whose souls such a thing first takes place, into whom, as it were, that which is to appear as a new impulse, a new force in history, can work. If the word is not misunderstood, one can say: it was through the destiny of the peoples that the individuality designated by the name of the prophet Elijah was chosen to first grasp the idea of Yahweh in this way in his own soul. For this to happen, it was necessary for very special forces to rise up from the hidden depths of this personality's soul, forces that had not previously been present in human beings, not even in the teachers of humanity. A kind of mystical initiation of the first order, through which the knowledge of such a God could enter, had to take place in the being of Elijah. Therefore, in order to show this penetration of the Yahweh idea in the manner described, it is of tremendous importance to look into the soul of the man in whom the spirit was first embodied, who, through his initiation, through his permeation with the hidden powers of the soul, as was necessary for the first leading spirit, to make the Yahweh idea possible.

Such personalities are alone in experiencing what they perceive as a significant leap forward, initially within their own souls. But they gather disciples around them. What we might call the great religious or prophetic schools within Palestine, or the initiation or mystery centers among other peoples, belong to such schools. Thus, the prophet Elijah, if we want to use that name, was also surrounded by a few disciples who only looked up to him from below, but who at least knew in a certain way what was going on, even if they could not see very deeply into his soul. The other people, however, did not know where the person in whom such things were happening was to be found. One only had to say: He is there, something is happening. — What we might call in our language, if the name is not misused, a kind of rumor, spread. The rumor spread that the prophet was there, but no one knew where. For such prophets, such significant spirits, had a very specific power. What I am saying here may seem somewhat grotesque when viewed from our time, but for those who know the peculiarities of ancient times, it need not be grotesque at all. These personalities had a very special power, a power with a great and decisive effect, which manifests itself here and there, not only in feelings of awe, but also in positive ways, which they instill in souls, so to speak, in order to have an effect in such a way that one does not actually know where the outer personality is. The outer personality of such spirits is sometimes quite inconspicuous. The disciples know it. Somewhere, perhaps in a most inconspicuous external position, the external personality appears.

And lo and behold: at that time, the external personality who was the bearer of the spirit just characterized was, without Ahab, the king of Samaria, having any idea of it, actually his neighbor. He was in his immediate vicinity. But King Ahab knew nothing of this. He sought the personality he could speak of as it has now been characterized everywhere, except in the simple owner of a small estate that was in his immediate vicinity. For where this personality was at certain times, why it was sometimes absent, the king did not concern himself with. Jezebel knew, but at first she did not share her secret with Ahab. She kept it to herself for reasons that we will recognize later. The personality who is actually the outer physical carrier of Elijah is also mentioned by name in the Bible. There he is called Naboth, so that in truth, according to spiritual scientific research, we must see in the biblical Naboth the physical bearer of the spiritual individuality of Elijah.

In those times of famine, when many were starving, hardship also came to Naboth in a certain way. In such times, when not only hunger is at work, which was certainly the case at that time, but also infinite compassion for the starving and the afflicted, conditions are particularly favorable for those hidden soul forces to enter into those who have been prepared for this by their fate or karma, enabling them to rise to such a mission as has been indicated. Let us now clarify what goes on in such a soul, what went on in Naboth's soul.

What goes on are initially purely inner processes, a significant self-education or self-development of the soul to higher spiritual heights. What the soul experiences inwardly in terms of acquiring powers through which it looks into the spiritual worlds in order to bring back from them what is to be implanted as impulses for human development is extremely difficult to describe, extremely difficult to put into words, because even those who experience such things became conscious of it, especially in those ancient times, so that they could express it in precise, sharply contoured terms. One undergoes a clairvoyant development of the soul in various stages. For a being such as Naboth, this is naturally preceded by the most definite inner experience: the power that is now to enter into humanity shall shine forth within me. I am to be a vessel for it. — But then comes the other experience: I must now do everything in my power to make myself worthy of this power, so that the power can speak through me in the right way, so that I can acquire the appropriate qualities that give me the abilities to experience what I must experience in order to communicate the power to my fellow human beings in the right way.

Such a personality must therefore go through various stages. When a certain stage has been reached, certain signs appear for the soul, which are not dreams, but inner experiences, nor are they merely visions, for they are based on the reality of the soul's own development. Images appear that are signs of this: now you are ready in your soul to dare to act. The images as such do not need to have much to do with what the soul is actually going through. They are mere symbols in the same way that dreams symbolize. But in a certain way they are typical symbols, just as we have certain dreams under certain circumstances, for example, when our heart is pounding, we dream of a glowing furnace. Thus, certain vision-like experiences occur when the soul in question has again acquired this or that clairvoyant power. In the case of Naboth, this first occurred when he recognized through such an image: "It is you through whom it is to be proclaimed that one can trust in the old Yahweh God and must trust, even if the outward appearance of the course of history contradicts this due to the hardship that has befallen us. One must wait calmly until times improve again, for it is in accordance with the counsel of the old Yahweh God to bring hardship and also happiness again. But trust must never waver." It became clear to Naboth that what he was to say was an unshakable, convincing force in his soul. It stood before him vividly as something that was more than a mere vision. God himself stood before his soul, as he could imagine him in a vision, and spoke to him: “Go to King Ahab and say: Trust in Yahweh God until he causes it to rain again” — that is, until better times come again. Then this man knew his mission, knew that he now had to devote himself to the further training of the soul power that could bring to full development what stood before his spiritual eye, and he decided to do so with all sacrifices, as far as possible, to be one of those who were most exposed to the hardships of the time, including hunger. He did not truly starve himself — I emphasize that this is not to recommend starvation as a means of attaining spiritual knowledge — in order to ascend to higher worlds; he starved himself for no other reason than that others were starving, not only to share the fate of others, but to share it to an even greater degree. But his soul was devoted to God in unceasing inner contemplation, who had revealed himself to him in the manner described, and he did not turn his thoughts away from this God. Today, in spiritual science, we would say: His entire meditation was that he brought this thought to the center of his soul with complete arbitrariness. That he was acting correctly was revealed to him again in a sign, in an inner vision that was more than a mere dreamlike vision, in that the image of God, who lived in his soul, stood before him in all its vividness and said to him: “Persevere, endure everything! The one who nourishes people and you too will give you what you need. You must only have unconditional trust in the eternal existence of the soul!” The image appeared as if he—a hermit who represented the matter more in pictorial reality—went to the Krith stream, hid there, and drank from the water of the stream as long as there was any, and nourished himself with what God sent him, what he could still have in the hardship of the time. It appeared to him as an image of a special grace from God that the ravens brought him this food. Thus, in this vision, he had a confirmation of what he had to experience again within himself as the main thing.

Then he was to experience a higher level in relation to the hidden powers of the soul. Behold, he tried to immerse himself even more deeply, as we would say today, in that meditation from which he had started and which we have already characterized. This meditation, this inner experience, then took on the following character. He said to himself: If you are to be worthy of the vision that shines forth from a completely new image of God, you must, in essence, become a completely different person within yourself, even in the deepest powers of your soul, than you have been until now. You must actually overcome and cast off the soul that lives within you, and you must draw upon your deeper soul forces to enliven in a new way that which you have, but which must not remain as your actual self. — So, under the influence of this thought, he worked intensively on his soul, in inner work, on a transformation, on a reshaping of his own self, so that it could become worthy to face the God who had revealed himself to him. Once again, he had a kind of vision, but it was something much more than a vision and yet much less valuable, for the real value lies in the inner processes of the soul. He had a vision that his God, who had revealed himself to him, was sending him to Zarephath, where he would meet a widow who had a son. Now the way he should live appears to him, as it were, personified in the fate of this widow and her son. They have hardly anything left to eat, and so the vision appears before his soul. They want to use up the last of what they have and then die. But now he says to this widow what he had been saying to his own soul day after day, week after week, in solitary reflection, as if in a dream, as if in a vision: "Do not worry, calmly prepare the meal that is to be prepared for you and also for me from the flour you still have. Trust in God, who can bring good fortune and misfortune, in whom one must never lose faith, for all that is to come!" And behold, it appeared to him in a dream, in a vision, expressed in the vision, that the flour container and the oil jug did not become empty, but were filled again and again. His entire state of mind was expressed in the vision as if he had matured for this personality, as if this personality were moving into the widow's house and living on the upper floor of this house. But the inner reality is that one's own soul ascends to a higher floor, so to speak, reaching a higher stage of its development. But now he is confronted with the death of that woman's son. This is nothing other than the symbolic reflection of how he has overcome, as it were killed, what his ego had been until then. The subconscious forces of his soul ask him: “What should you do now?” He stands there, at a loss, so to speak. Then he gathers himself together through the power that has flowed into him so far and continues to immerse himself in what has been given to him to immerse himself in. It then appears that, after the widow's son has died, this woman reproaches him, that is, his own subconscious mind reproaches him and causes him concern: The old ego consciousness is now gone, what next? In the image, he lets the son come to him, boldly delves deeper into his soul, and thereby brings the dead son back to life. This gives him the courage to further enliven the new ego from the old ego.

Thus he matured. His soul matured to such an extent that it had the strength to truly step out into the outside world and proclaim what needed to be said to that outside world, above all to King Ahab, in order to bring about the victory of the new concept of Yahweh over what had replaced it due to the weakness of the times, and whose representative was King Ahab.

From somewhere—at any rate, Ahab had no idea where the man came from—the same personality approached King Ahab, who was walking around his kingdom with concern, looking at the misery. Then he met this man. And something stirred in Ahab's soul at the words this man spoke to him, even though he did not know that it was his neighbor, as if the dread he had always felt when people spoke of that spirit, which is mentioned in the Bible under the name of the prophet Elijah, now stood before him in a special way. “Are you the man who confuses Israel?” Ahab asked him. “No,” replied Naboth-Elijah, “it is you yourself who brings misfortune and disaster upon Israel. The decision must be made as to which god our people should now turn to.”

Then things were conducted in such a way—to go into the details would be going too far today—that a large part of the people of Israel were gathered on Mount Carmel, where the decision was to be made by an outward sign, which was to be something comprehensible to us, between the god of Ahab and the god of Elijah. First, the priests and prophets of Baal, as the god of King Ahab was called, offered their sacrifice. Now they wanted to wait and see whether the sacrificial service that was offered, the pious exercises of the ecstatic prophets who put themselves into very special states through music and dance, whether through these exercises something would spread among the people, in other words, whether through the power of God that these priests had within them, something of the power and might of this God would be revealed. The animal was brought to the altar of sacrifice. It remained to be seen whether the power that could move the crowd was truly at work in the priests. For Naboth-Elijah said, “The decision must be made: I stand here alone—and facing me are four hundred and fifty priests of Baal. Let us see how strong their power is over the people, or how strong my power is.” The sacrifice was performed. Everything possible was done to transfer the power of the priests of Baal to the people, so that they would believe in the god Baal. It was taken so far that the hands and other parts of the bodies of these priests were cut with knives so that blood flowed, in order to intensify what must have been a terrifying effect on the priests, who were performing amid dancing and music. But lo and behold, nothing happened, for Elijah-Naboth was there with his power. One might say in sober terms: He was there with his influence. — You need not think of anything like sorcery. And with his influence he managed to knock everything that was there out of the field. Then he proceeded with the sacrifice. In other words, the soul that had gone through what we have just described proceeded with the sacrifice with all its power. The sacrifice worked! The souls, the minds, were moved. Something similar happened to what I tried to describe in my book “Mysticism in the Dawn of Modern Spiritual Life,” where it is depicted in Johannes Tauler, who was a preacher but also underwent special training. When he returned to the pulpit, his listeners were affected in a way that is expressed in the account we are given: about forty people fell down during his sermon and were dead, that is, they were struck in their innermost being by the corresponding power. So it was with Elijah. Now we need think nothing else than that the words in the Bible are an exaggeration, at least according to spiritual scientific research. The priests of Baal, the four hundred and fifty opponents of Elijah, had to admit defeat. They were killed in their souls by Elijah-Naboth. Elijah-Naboth had the field. (1 Kings 18:40) But we can say that as something that now follows naturally.

I have described to you the character and nature of Jezebel. She knew that the one who had worked there was actually our neighbor. We have him over there. If he is not mysteriously absent, he is in the immediate vicinity. But what did Elijah-Naboth know from that moment on? He knew that Jezebel was powerful, that she knew his secret, and that—in other words—his outer physical life could never again be completely secure. He had to make provisions for the event of his death in the near future. The Bible also tells us that King Ahab went home and told Jezebel what had happened on Mount Carmel. And she said, “I will do to Elijah what he did to your four hundred and fifty prophets.” (1 Kings 19:2) — I would like to know who would explain such a statement as that reported here in the Bible about Jezebel by any means other than those of spiritual science, whereas it appears self-evident through spiritual scientific research. Elijah must now ensure that, if he is to die as a result of Jezebel's revenge, his spirit will continue to work in humanity in a certain way with regard to what he has to say to humanity. And behold, as he once again contemplates in his soul, in this intense inner contemplation he asks himself: What should you do now to replace yourself here in the physical world when your death approaches through Jezebel's revenge? — a new revelation came to him. His gaze is directed to a very specific personality to whom he, Naboth-Elijah, can, so to speak, transfer what he has to give to humanity. His gaze is directed to Elisha, to Elisha. You may now think that Elijah knew Elisha from earlier times, but that is not important. Elijah's gaze was directed to this personality, and inner enlightenment told him: Initiate this man into your secret. — And with the clarity with which religious documents speak for spiritual science, we are also told that Elijah-Naboth is to accomplish something special, and that what is now to come upon Elisha is the same spirit that has hitherto ruled over Elijah. He was to seek him out in Damascus. In Damascus, this enlightenment was to come upon Elisha. Enlightenment was to come upon Elisha in the same way as it is later indicated to us for the Apostle Paul himself. And after Elijah had chosen his successor, Jezebel's vengeance soon befell him.

Jezebel directed her husband Ahab's thoughts to his neighbor and said something like this to him: Look, this neighbor is a pious man in whom the thoughts of Elijah live. If only you would remove him from your immediate vicinity as someone who is important because he is one of Elijah's most important followers. Ahab knew nothing about the secret of Naboth, but he knew that he was a faithful follower of Elijah. So Jezebel persuaded Ahab to use all his powers of persuasion, or even the power of his kingship, to induce this man to come over to him. It would have been a blow to Elijah's cause if, by any means, he had succeeded in winning this man over. Jezebel knew, of course, that this was only a fiction; she only wanted to bring about her husband's decision to take an important action. For she did not want this action, but the other one that followed it. So it was a kind of fictitious advice that Jezebel gave.

Ahab went to Naboth, and behold, Naboth objected to him: You will never obtain what you now desire! You know, in the Bible the matter is presented in such a way that Naboth owns a vineyard as Ahab's neighbor, and that Ahab covets this vineyard, which he wants to obtain by force or persuasion. In the Bible, Naboth says to the king, “The Lord forbid that I should give you the inheritance of my fathers!” (1 Kings 21:3). In reality, however, he means a completely different inheritance, which he does not want to give up. Jezebel then plots her revenge. She needs her fictitious advice because the king must first be devastated by this man's refusal. This can be seen if one reads the Bible at this point, where it says: "Then Ahab came home, sullen and angry because of the word that Naboth the Jezreelite had spoken to him, saying, 'I will not give you the inheritance of my fathers. And he lay on his bed and turned his face away and would not eat." (1 Kings 21:4)

Just think, because he couldn't acquire a vineyard in his neighborhood, he stopped eating. Such things only become clear when you can investigate the true facts behind them. Jezebel now instigates her act of revenge, which consists of organizing a feast to which Naboth is also invited and at which he is given special honors. He cannot escape them. He is given the opportunity to act. But Jezebel herself is a clairvoyant personality. He could easily have dealt with the others; he could measure his strength against them. But she could destroy him. She incited the murderers, that is, as it is told in the Bible, false witnesses who said that Naboth was a denier of God and the king. (1 Kings 21)

With that, Elijah was dead as an external physical personality, removed from the world. Ahab was confronted with a kind of fateful question, so to speak, because of everything that had preceded and what had truly taken hold of the depths of his soul. At that very moment, he was able to have an exceptional premonition. In this premonition, Elijah, whom he had so often shuddered before, appeared to him. And in this vision, Elijah told him how things stood. This is a spiritual experience. He hears, so to speak, from the image of Elijah after his death that he had murdered Naboth, Naboth-Elijah. He only needed to suspect the latter, but he was called a murderer. And in the Bible we find the terrible words spoken, which he felt unloaded onto his soul in this premonition, for thus said the image in the premonition to Ahab: “In the place where dogs licked the blood of Naboth, dogs shall also lick your blood!” (1 Kings 21:19) And concerning Jezebel it was said: “The dogs shall eat Jezebel by the wall of Jezreel.” (1 Kings 21:23)

We know that this was a premonition that was among those that came true. For when King Ahab later went to war against the Syrians, he was wounded in battle, his blood dripped onto his chariot, and he met his death. As the chariot was being washed, the dogs came and licked the blood that had flowed from Ahab's wounds. And when the subsequent outcome of events brought Jehu to the Lord in the city of Samaria, Jezebel was found standing at the window, seized, thrown out of the window, and indeed torn to pieces by dogs outside the city walls. But I will only hint at this now, because there is too little time to go into it in more detail. That is also less important now. What follows now is much more important.

The one whom Elijah-Naboth had chosen as his successor now had to mature himself. But he matured in a different way. The student, so to speak, has it easier than the first teacher. He had at his disposal the power that Naboth-Elijah had risen to, he had the assistance of Elijah at his disposal. And just as the individualities of human beings, when they have passed through the gate of death, work with a very special power from the spiritual world, so now Naboth-Elijah worked with a very special power on Elisha after his death, just as Christ Jesus himself worked on his disciples after his death, after the resurrection. Elijah-Naboth had a powerful effect on Elisha. And what Elisha now experienced, he also experienced as an inner experience of his soul, but as one that was connected with the power that flowed out from Elijah and continued to influence those who could devote themselves to him even after his death. Elisha experienced it in such a way that his great teacher Elijah stood alive before his soul, even after his death, and said to him: “I will go with you, out of Gilgal.” I would like to quote the Bible very precisely here; it says: “But at the time when Yahweh took Elijah up to heaven in the storm, Elijah went with Elisha out of Gilgal.” (2 Kings 2:1) This is not a place. Nor does the Bible mean a place. “Gilgal” means nothing other than “turning around.” It is a technical term: the turning around, the passing through of the soul through birth and death, the life of the soul within the physical body, as the soul passes from physical body to physical body. This was called Gilgal.

You need not be surprised if spiritual science reveals here that Elisha was indeed with Elijah through what he experienced in his soul in inner contemplation and devotion, not through the powers of his physical nature, but through his higher powers, that is, he was with him in the higher world. And the stages he had to go through in his soul development are now indicated to him by the spirit of Elijah. But he makes him aware everywhere how difficult the path he has to traverse is. It goes up in stages — to the point where he first feels united with the spirit that emanates from Elijah. The place names chosen here are not to be taken as place names, but in their literal meaning as states of the soul. For example, Elijah says: I am now going to Beth-El. — This appears before Elisha as a vision that is more than a vision. And as a warning, the spirit of Elijah says to him: Dear one, stay here. — But this means nothing other than: Consider whether you have the strength to continue with me. — Then something else appears in the vision, like a warning. All his prophet disciples, that is, his colleagues in the spiritual realm, stand beside him and admonish him. Those who know, because they are initiated into the fact that Elisha can ascend to the higher regions where the spirit of Elijah speaks to him, say to Elisha: “Today you will not be able to follow him. Do you also know that the Lord will take your master from your heads?” (2 Kings 2:3) But he answers them, “Be silent.” To the spirit of Elijah he says, “As the Lord lives and as your soul lives, I will not leave you!” Elijah continues, “I must now go to Jericho.” The same thing is repeated. And then Elijah asks, “What do you actually want?” Elisha answers, and this is also in the Bible, only in such a way that one must extract it in the true reading: “I want your spirit to come into my soul as a second one to mine!” In the Bible it is incorrect: “That I may have a double portion of your spirit.” (2 Kings 2:9) But this is roughly the spiritual meaning of what Elisha hears from Elijah, that he may become alive in the depths of his soul, that he may awaken there to full consciousness and be so confronted with the spirit of Elijah with his own soul that the soul may proclaim the decisions of Elijah from within itself. Then Elijah says: “If, now that I must ascend to higher regions, you can see my spirit rising to higher regions, then you have achieved what you want, and then my power will enter into you.” And behold, Elisha saw Elijah ascending “in the storm toward heaven,” only his cloak fell back, that is, the spiritual power with which he had to envelop himself. This was the spiritual vision that appeared to him and made him realize that he was allowed to become Elijah's successor. And then the Bible says: “And when the sons of the prophets who were at Jericho saw him, they said, ‘The spirit of Elijah rests on Elisha.’ And they went to meet him and fell down before him to the ground.” (2 Kings 2:15) This indicates that the word had become so powerful in Elisha that it was imbued with the power that the prophet's disciples had also experienced with Elijah, and that they recognized that the spirit of Elijah-Naboth truly lived on in Elisha.

This is what emerges, according to the spiritual scientific methods that have already been described here in these lectures and will be described further, about the true events of that time, about the impulse that flowed from Elijah to Elisha as a renewal and elevation of the old Yahweh faith. It is now peculiar that these events, which were initially only understandable to those initiated into the matter, especially in those ancient times, were told to those who could not understand the matter themselves in such a way that they could comprehend it, and had an effect on their souls in the manner of a parable, a miracle story. From what is truly miraculous in the highest spiritual sense, there then developed what is recorded in the Bible as the story of Elijah, Elisha, and Naboth. For those who could not understand how a great impulse for the world development of humanity sprang forth from those souls who first had to go through much that is hidden from outward view, it was told in parables. For them, what is now told us in the Bible was presented, that Elijah lived in the time of King Ahab, that the God Yahweh appeared to Elijah in the time of famine and said to him: “Go to King Ahab and say, ‘As the Lord, the God of Israel, before whom I stand, lives, there shall be neither dew nor rain these years, except I say so.’” (1 Kings 17:1) Then it goes on to say that God said to Elijah: “Go away from here and turn toward the east and hide yourself by the brook Cherith, which flows toward the Jordan; and you shall drink from the brook, and I have commanded the ravens to feed you there.” (1 Kings 17:3-4) That happened. And when the water had dried up, God sent Elijah to Zarephath again. And “in the third year,” Elijah was able to set out, approach King Ahab—I have already indicated this while presenting the facts based on spiritual research—and confront the four hundred and fifty prophets of Baal with the decision. Then, once again, a miraculous image is presented, which is what actually happened, as I have told you. Then follows the story of how Naboth, who in truth is the bearer of Elijah's spirit himself, is to be robbed of his vineyard by Ahab, and how Jezebel then corrupts Naboth. According to what is written in the Bible, it is impossible to understand how Jezebel could have done this to Elijah, because she said to Ahab: “I will do to Elijah what he did to your four hundred and fifty priests of Baal.” For according to the Bible, she only had Naboth killed, whereas in fact, although no reader of the Bible will be able to discern this, she had the bearer of Elijah's spirit killed. For the Bible only says that Elijah ascended to heaven. So she would have corrupted Elijah in a strange way if she had wanted to do as he did to the four hundred and fifty priests of Baal, according to the Bible. In short, we have images that can only be understood if we illuminate them today with what spiritual research can reveal directly from its sources. With regard to those of the esteemed audience who would not be able, because it is not possible to cite further evidence in a lecture, to regard what emerges from spiritual scientific research as more than a hypothesis, I am completely reassured if they proceed without prejudice in their assessment, if they examine the individual passages and compare what is given today with what science can offer at all. It is true that one cannot arrive at this without spiritual research, but one can confirm it through external science and also confirm it through one's own intellect.

We must therefore say: when we consider the personality of the prophet Elijah and his time, it becomes clear in the most eminent sense that what acts as impulses and causes in human events is by no means exhausted in what is outwardly apparent and what external history takes into account. Rather, the most important events in human history are those that take place in the souls of human beings and work out of these human souls into the external world, passing into other people and continuing to work there. And even if it cannot happen in our time, in ancient times it was necessary that such a personality, about whom one could only whisper, could live in the simple, unassuming neighbor without anyone knowing it. It is precisely the strongest, most intense forces of human development that work in the most hidden way. Thus we see how, in the prophet Elijah, we have an ascent, a working through of the Yahweh idea for humanity to such an outstanding degree that we can record an important epoch-making deed for humanity in him, if only we see him in the right light.

Further examination would show that from here a light falls on what has happened, and also on what then continued until the foundation of Christianity. Thus, it becomes apparent that through such a spiritual consideration, we come closer to what must seem so important to us: the reasons and impulses that have worked in human development and, because they have worked, continue to work to this day. Therefore, we cannot understand what is happening around us if we cannot understand what happened in the past. However, the most important things are not reported by external, physical history, which originates from the external world, because a saying applies to history as well, which can be expressed with only a slight modification of a saying by Goethe, that saying by Goethe referring to the necessity of recognizing the spirit in nature through deepening our understanding of the human spirit, through research that can only be brought forth from the hidden depths of the soul. And the example of the prophet Elijah and his time in the spiritual heaven of humanity proves the modified Goethe quote to be true:

Mysterious in the bright day of the present,
History cannot be robbed of its veil.
And what it may not reveal to your spirit,
You do not force it out of parchments
And not from the signs that are inscribed there
In ore, in clay, and in stone.