The Principle of Spiritual Economy
GA 109
15 February 1909, Berlin
2. Christianity in Human Evolution: Leading Individualities and Avatar Beings
You will have been able to see from the one lecture given here on the more complicated question of reincarnation that the spiritual scientific view of the world continues its progression. Hence, what in the beginning could be presented as elementary truths is undergoing a metamorphosis, so that gradually we rise to ever higher truths. It is therefore correct to present general cosmic truths in their initial stage in as simple and elementary a form as possible. Thereafter, however, it is also necessary to advance slowly from the simple ABC's to the higher truths, because you will agree that through these higher truths we gradually attain what Spiritual Science intends to give us: the opportunity to understand and penetrate the very world that surrounds us in the sentient—the physical—sphere. Now it is true that we have a long way to go in our ascent before we shall be able to somehow draw the connecting links in the spiritual lines and forces that exist behind the world of the senses. But you will agree that this or that phenomenon in our existence has become clearer and easier to explain just by what we have been discussing in the last few lectures. So today we want to advance a little in this specific area and again take as our subject matter the more complicated questions of reincarnation—of reembodiment.
Above all, we want to see clearly that there are differences among the beings who occupy leading positions in the human evolution of the earth. We have to distinguish such leading individualities in the course of human evolution who, as it were, developed from the beginning with humanity on this earth as it exists, but with the important distinction that they progressed more rapidly. We might put it this way: If we go back in time to the most ancient Lemurian Age, we find the most varied stages of development among the human beings then incarnated. All the souls incarnated at that time have been repeatedly reincarnated—reembodiedduring the successive Atlantean and post-Atlantean periods. The speed with which these souls developed varied. Some souls are alive that developed relatively slowly as they went through various incarnations; they still have long distances to traverse in the future. But then there are also those souls who have developed rapidly and who, one might say, have utilized their incarnations in a more productive way. They are now on a high plane of soul-spiritual development, one that will be reached by normal human beings only in the far-distant future. But as we dwell on this sphere of soul life, we can nevertheless say this: No matter how advanced these individual souls may be, however far they may tower above normal human beings, yet within our earthly evolution they have made a journey similar to the rest of humanity, except that they have advanced more rapidly.
In addition to these leading individualities, who in this sense are like other human beings but stand on a higher plane, there are also other individualities—other beings—who have not gone through various incarnations as have the other human beings in the course of human evolution. We can visualize what lies at the bottom of this when we tell ourselves the following: There have been beings in the time of the Lemurian evolution under consideration—beings who no longer needed to descend into physical embodiment as the other human beings just described. They were beings capable of accomplishing their development in higher, more spiritual realms who did not need to descend into corporeal bodies for their further progress. However, in order to intervene in the course of human evolution, such beings can nevertheless descend vicariously into corporeal bodies such as our own. Thus it can happen that such a being appears; if we test it clairvoyantly in regard to the soul, we cannot say, as we can of other human beings, that we trace it back in time and discover it in a previously fleshly incarnation, then trace it farther back and find it again in another incarnation, and so on. Instead, we will have to admit that in tracing the soul of such a being back through the course of time, we may not arrive at an earlier fleshly incarnation of such a being at all. However, if we do, it is only because the being is able to descend repeatedly in certain intervals in order to incarnate vicariously in a human body.
Such a spiritual being who descends in this way into a human body in order to intervene in evolution as a human being is called an “avatar” in the East; such a being gains nothing from this embodiment for himself and experiences nothing that is of significance for the world. This, then, is the distinction between a leading being that has emanated from human evolution and beings whom we call avatars. The latter reap no benefit for themselves from their physical embodiments, or even from one embodiment to which they subject themselves; they enter a physical body for the blessing and progress of all human beings. To repeat—an avatar being can enter a human body just once or several times in succession; but when it does, it is then something different from any other human individuality.
The greatest avatar being who has lived on earth, as you can gather from the spirit of our lectures here, is the Christ—the Being whom we designated as the Christ, and who took possession of the body of Jesus of Nazareth when he was thirty years of age. This Being, who did not come into contact with our earth until the beginning of our era, was incarnated for three years in a body of flesh and has since that time been in contact with the astral, i.e., the spiritual, sphere of our super-sensible world; this Being has a unique significance as an avatar being. Although other, lower avatar beings can reincarnate several times, it would be in vain for us to seek the Christ-Being in an earlier human embodiment on earth. The difference between the Christ and the lower avatars does not lie in the fact that the latter incarnate repeatedly, but that they derive no benefits for themselves from their earthly embodiments. Human beings give the world nothing; they only take from it. By contrast, these beings only give; they take nothing from the earth. To gain a perfect understanding of this idea, you have to distinguish between such a lofty avatar being as the Christ and lower avatar beings. Such avatar beings can have the most varied missions on earth; and in discussing one of those missions, we want to avoid speculative language and take a concrete case as an illustration for such a mission.
You all know from the ancient Hebrew story of Noah that a large part of post-Atlantean, post-Noah humanity traces its ancestry back to the three sons of Noah—Shem, Ham, and Japhet. It is not our purpose today to elucidate what Noah and these three tribal ancestors represent in other respects. We simply want to elucidate here that Hebrew literature, speaking of Shem as one of Noah's sons, traces the whole tribe of the Semites back to him as its ancestor. A genuinely occult perception of such a matter, of such a story, is always grounded in deeper truths. Those who are able to conduct occult research into such things know the following about Shem, the ancestor of the Semites.
When such a personality is destined to become the forefather of an entire tribe, care must be taken from his birth—and even earlier—to insure that he can become such a forebear. Now, what preparations were necessary to ensure that an individuality such as Shem could indeed become the forefather of a whole people or tribal community? In the case of Shem it was done by giving him a quite specially prepared etheric body. We know that when human beings are born into this world, they structure around their individuality an etheric or life body, along with the other members of their being. A special etheric being must somehow be prepared for the ancestor of a tribe because it has to be, as it were, the prototype of an etheric body for all the descendants in succeeding generations. And so it happens that we have in such a tribal individuality a typical etheric body, a prototype as it were. Because of blood relationship in successive generations, the etheric bodies of all descendants of the tribe are in a certain sense copies of the ancestor's etheric body. Thus, every Semitic person's etheric body had something like a copy of Shem's etheric body woven into it. Now, by what means is such a condition brought about in the course of human evolution?
Let us look at Shem more carefully. We find that his etheric body received its archetypal form because an avatar had woven himself into it. It was not such a high avatar that we can compare him with other avatar beings, but still a lofty avatar descended into his etheric body. This avatar individuality was not connected with Shem's astral body nor with his ego, however, but was woven into his etheric body alone. From this example we can study what it means when an avatar being partakes in the constitution and composition of a human being. What does it mean, then, when a human being who, like Shem, has the mission to be the ancestor of a whole people should in a way have the essence of an avatar woven into his body? It means that every time the essence of an avatar is woven into the soul of a fleshly being, any one member—or even several members—of the super-sensible constitution of this human being are capable of being multiplied and split into many parts.
The fact that an avatar being was interwoven with Shem's etheric body made it possible for countless copies of the original to come into being and to be woven into all the human beings who became the descendants of this ancestor in subsequent generations. Thus, the descent of an avatar being is, among other things, significant in that it contributes to the multiplication of one or several members of the being who is animated by the avatar. As you can see from this, an especially precious etheric body was present in Shem, an archetypal etheric body, prepared by an exalted avatar and then woven into Shem so that it could descend in many copies to all those who were destined for consanguinity with him.
As we have already said in a previous lecture, a spiritual economy exists by virtue of the fact that something of special value is preserved and carried over into the future. We have heard not only that the ego reincarnates but also that the astral body and the etheric body are capable of doing the same. Aside from the fact that countless copies of Shem's etheric body came into being, his own etheric body was also preserved in the spiritual world because it could later be useful in the mission of the Hebrew people. Remember that all the peculiarities of the Hebrews had originally come to expression in this etheric body, and if at any time something of special importance was to happen to them—if one of them should be assigned a special task or mission, then this could be best accomplished by an individual who bore the etheric body of the ancestor within himself. As a matter of fact, an individual bearing the etheric body of Shem later played an important part in the history of the Hebrew people. We have here indeed one of those wonderous complications in the evolution of humankind that can explain so much to us. We are dealing here with an exalted individuality who, as it were, was compelled to condescend in order to be able to speak to the Hebrews in a comprehensible manner and to give them the strength necessary for a special mission. By analogy, if an intellectually advanced individual had to speak to a primitive tribe, he would have to learn its language, but this does not mean that the language in question would elevate him personally; all the individual would have to do is to take the trouble of acquainting himself with the language. In this same way, an exalted individuality had to make a strong personal effort to become one with Shem's etheric body to be able to give a definite impulse to the ancient Hebrew people. This personality was the very Melchizedek12Melchizedek was the king of Salem and “Priest of the Most High God,” who blessed Abraham after the defeat of Chedorlaomer (Genesis 14:18-20) and who was later to typify the priesthood of the future Messiah (Psalms 110:4; Heb. 5-7). you find in Biblical history. In a way, he wore Shem's etheric body so that later he could give Abraham the impulse that you find so beautifully in the Bible. What was contained in the individuality of Shem was multiplied because an avatar being was incarnated in it, and all this became interwoven with all the other etheric bodies of the Hebrews. In addition, Shem's own etheric body was preserved in the spiritual world so that it could be borne at a later time by Melchizedek, who was to give the Hebrews an important impulse through Abraham.
This is how finely interwoven the facts behind the physical world are, facts that are needed to elucidate to us what happens in the physical world. Only by being able to point to such facts of a spiritual nature that are behind the facts of the physical world do we learn to interpret history. History can never become comprehensible through considering physical facts alone.
Now, if the descent of an avatar being affects the soul-spiritual components of the human being in that he or she becomes the bearer of the avatar's soul, and if this results in multiplication and transmission of the archetypal copy onto others, then this phenomenon becomes especially significant with the appearance of Christ on earth. Because the avatar essence of Christ lived in the body of Jesus of Nazareth, it became possible not only that the etheric body but also that the astral body and even that the ego were multiplied innumerable times; by ego, I mean the “I” as an impulse that was kindled in the astral body of Jesus of Nazareth when Christ entered his threefold sheath. However, foremost in our consideration is here the fact that the etheric and astral bodies could be multiplied because of the presence of the avatar being.
Now, one of the most significant turning points in human history was the appearance of the Christ principle in earthly evolution. What I have told you about Shem is actually typical and characteristic of pre-Christian times. When an etheric or an astral body is multiplied in this way, the copies of the original are usually transmitted to those people who are related by blood to the ancestor who had the prototype. Hence, the copies of Shem's etheric body were transmitted to the members of the Hebrew tribe, but when the Christ Avatar Being appeared, all this was changed. The etheric and astral bodies of Jesus of Nazareth were multiplied and the copies preserved until they could be used in the course of human evolution. However, they were not bound up with this or that nationality or tribe. But when in the course of time a human being appeared who, irrespective of nationality, was mature and suitable enough to have his own etheric or astral body interwoven with a copy of the etheric or astral body of Jesus of Nazareth, then those bodies could be woven into that particular person's being. Thus we see how it became possible in the course of time for all kinds of people to have copies of the astral or etheric body of Jesus of Nazareth woven into their souls.
The intimate history of Christian development is connected with this fact. What is normally described as the history of Christian development is a sum of entirely external occurrences. It is for this reason that far too little attention is given to what is most important—the distinction of actual periods in Christian development. Anyone who can look more deeply into the developmental progress of Christianity will easily perceive that the manner in which Christianity was disseminated was different in the first few centuries from that of later centuries in the Christian era. In the first few Christian centuries the dissemination of Christianity was, in a way, bound up with everything that could be gained from the physical plane. We need only look at the early teachers of Christianity to see how they emphasized physical memories, physical connections, and everything that had remained in a physical state. Just consider how Irenaeus,13St. Irenaeus (c. 125-c. 202) was a Greek theologian, Bishop of Lyons in 177–78, and the first Father of the Catholic Church to systematize Christian doctrine. a man who contributed so much in the first century to the dissemination of Christian doctrine in various countries, stressed that memories should extend back to those who had listened to the disciples of the Apostles. It was important to prove through such physical recollections that Christ Himself had actually taught in Palestine. It was specially emphasized, for example, that Papias14Papias was a second-century Christian theologian and Apostolic Father of the Church. himself had sat at the feet of the Apostles' disciples. Even the places were shown and described where such personalities had sat—people who could still be cited as eyewitnesses to the fact that Christ had lived in Palestine. The physical progress in memory was what was especially emphasized in the first few centuries of Christianity.
How much stress remained on everything that was physical can be seen from the words of the old St. Augustine15St. Augustine (354–430) was the Bishop of Hippo in what is now Algiers and one of the four Latin fathers. His famous book The City of God is a justification of Christianity against pagan critics, and his Confessions is a classic of Christian mysticism. living at the end of this era, who said: “Why do I believe in the truths of Christianity? Because the authority of the Catholic Church compels me to do so.” To him, the physical authority's telling him that something exists in the physical world was the important and essential thing. The determining factor for him was that a corporate body had preserved itself within which one personality is linked back to another until one arrives at one who, like Peter, was a companion of Christ. Hence, we can see that in the dissemination of Christianity during the early centuries, it was the documents and the impressions of the physical plane to which the greatest importance was given.
All that changes after the time of St. Augustine and into the tenth, eleventh, and twelfth centuries. It was then no longer possible to appeal to living memories or to consult the documents of the physical plane because they were too far removed from the present. Something entirely different was present in the whole mood and the disposition of the human beings, especially the Europeans, who were then embracing Christianity. It was the feeling, the direct knowledge, of the existence of Christ, of His death on the cross, and of His continuing life. From the fourth and fifth up to the tenth and twelfth centuries, a large number of people would have considered it foolish to be told that they could doubt the events in Palestine because they knew better. People like these were especially common in European countries, and they had always been able to experience inwardly in miniature a kind of Pauline revelation, that is the experience through which Saul became Paul on the road to Damascus.
What made it possible for a number of people in those centuries to be able to receive revelations about the events in Palestine that were in a sense clairvoyant? It was possible because the multiplied copies of the etheric body of Jesus of Nazareth had been preserved and were in these centuries woven into the etheric bodies of a large number of people who wore these multiplied copies as one would wear a garment. Their etheric body did not consist entirely of the copy of Jesus' etheric body, but it had had woven into it a copy of the original. There were indeed human beings in those centuries who were able to have such an etheric body and who could thereby have an immediate knowledge of Jesus of Nazareth and the Christ.
All this, however, had the effect that the Christ image was no longer associated with the externally historical and physical transmission of the story. The highest degree of such disassociation is evident in that wonderful literary work of the ninth century, the Heliand.16Heliand, the title of the epic (c. 825) is an Old Saxon word for German Heiland = the Savior. The poem had 5,983 lines and was written in alliterative verse. This poem was written down by a seemingly simple Saxon in the time of Louis the Pious, who reigned from 814–840. The Saxon's astral body and ego could not match what was in his etheric body because the latter had had woven into it a copy of the etheric body of Jesus of Nazareth. This simple Saxon priest, the author of the poem, was certain from immediate clairvoyant vision that the Christ existed on the astral plane and that He was the same Christ who had been crucified at Golgotha! And because this was a direct certainty for him, he no longer needed to resort to historical documents or to physical mediation in order to know that the Christ does exist. Therefore, he describes the Christ detached from the whole Palestinian setting and from the peculiarities of the Jewish character. This poet, then, depicts the Christ as if He were something like a leader of a Central European or Germanic tribe, and he describes those who surround Hirn as His followers—the Apostles—as if they were vassals of a Germanic prince. The entire external scenery has been changed, but the structure of the events and the essential and eternal aspects of the Christ figure remain the same. This poet did not have to hold rigidly to historical events when he was speaking of the Christ because he had a direct knowledge of Him that was built upon a foundation as important as a copy of the etheric body of Jesus of Nazareth. What he had acquired as immediate knowledge, he draped with a different external setting. Even as we have been able to describe this writer of the Heliand poem as one of the peculiar personalities who had a copy of the etheric body of Jesus of Nazareth woven into his own etheric body, we can find other personalities in this period who also carried a copy within themselves. We see, therefore, that the most important things take place behind the physical occurrences and that these things can explain history to us in an intimate way.
If we continue to trace Christian development, we come to the period from about the eleventh or twelfth up to the fifteenth century, and it is here that we discover an entirely different mystery that now carried evolution forward. If you remember, first it was the memory of what had taken place on the physical plane, followed by the etheric element being woven into the etheric bodies of the pillars of Christianity in Central Europe. But later, from the twelfth to the fifteenth century, it was numerous copies of the astral body of Jesus of Nazareth that became interwoven with the astral bodies of the most important pillars of Christianity. In those days the human beings had egos capable of forming extremely false ideas about all sorts of things, yet in their astral bodies a direct force of strength, of devotion, and of the immediate certainty of holy truths was alive. Such people possessed deep fervor, an absolutely direct conviction, and also in some circumstances the ability to prove this conviction. What sometimes must strike us as being so strange especially in these personalities is that their ego development was not at all equal to that of their astral bodies because the latter had copies of the astral body of Jesus Christ woven into them. Their ego behavior often seemed grotesque, but the world of their sentiments, feelings, and fervor was magnificent and exalted.
Francis of Assisi,17The Italian St. Francis of Assisi (1182–1226) was one of the greatest Christian saints and founder of the Franciscan Order. for example, was such a personality. We study his life and cannot, as modern people, understand what his conscious ego was; yet we cannot help having the most profound reverence for the richness and range of his feelings and for all that he did. This is no longer a problem once we adopt the perspective mentioned above. He was one of those who had a copy of the astral body of Jesus of Nazareth woven into their own astral bodies, and this enabled him to accomplish what he did. Many of his followers in the Order of the Franciscans, with its servants and minorites, had such copies interwoven with their astral bodies in a similar fashion.
All the strange and otherwise mysterious phenomena of that time will become lucid and clear to you as soon as you set this mediation in world evolution between that time and previous times properly before the eye of your soul. The important distinction that must be made for these people of the Middle Ages is whether what was woven into their souls from the astral body of Jesus of Nazareth contained more of what we call the sentient soul, more of the intellectual soul, or more of the consciousness soul. This distinction is important because, as you know, the astral body must be envisioned as containing, in a certain sense, all of these three components, as well as the ego, which it encompasses. What was woven into Francis of Assisi was, as it were, the sentient soul of Jesus of Nazareth, and the same is true in the case of that remarkable personality Elisabeth of Thüringen, who was born in 1207.18Elisabeth of Thüringen (1207–1231), the young widow of a German margrave who had died on a crusade in 1227, chose a life of poverty, humility, and charity and became the typical saint of the late Middle Ages. Knowing this secret of her life will enable you to follow the course of her life with your whole soul. She, too, was a personality who had a copy of the astral body of Jesus of Nazareth woven into her sentient soul. The riddle of the human being is solved for us by means of just such knowledge.
If you know that during this time the most diverse personalities had sentient soul, intellectual soul, or consciousness soul woven into them as copies of the astral body of Jesus of Nazareth, you will above all comprehend that little understood and much maligned science that has become known as scholasticism.19Scholasticism was the school of thought in the Middle Ages in which theology and philosophy were conjoined. The German term Scholastik normally designates this medieval school of thought, whereas Scholastizismus, the linguistic equivalent of the English term, is used exclusively to denote sophistry and casuistry. What tasks did the scholastics set for themselves? They set out to find, on the basis of judgment and intellect, verifications and proof of those phenomena for which historical links and physical mediation did not exist and which could no longer be known with the direct clairvoyant certainty possible in previous centuries through the interwoven etheric body of Jesus of Nazareth. These people set themselves the task by saying: Tradition has communicated to us that the Being known as Jesus Christ has appeared in history and that, in addition, other spiritual beings of whom religious documents bear witness have intervened in human religion. Then, from the intellectual soul, that is from the intellectual element of the copy of Jesus Christ's astral body, they set themselves the task of proving with subtle and clearly developed concepts all that their literature contained as mystery truths. Thus arose the strange science that attempted what was probably the most penetrating intellectual venture ever undertaken in the history of human thought. One may think of the content of scholasticism as one wishes, but for several centuries this school of thought developed the capacity of human reflection and thus put its imprint on the culture of the time. Scholasticism accomplished this by an extremely subtle discernment between and outlining of various concepts. As a result, between the thirteenth and fifteenth centuries the school implanted into humanity the capacity to think with acute and penetrating logic.
The special conviction that Christ can be found in the human ego arose among those who were imbued more strongly with the copy of the consciousness soul of Jesus of Nazareth, because the ego functions in the consciousness soul. Because these individuals had within them the element of consciousness soul from the astral body of Jesas of Nazareth, the inner Christ rose resplendent within their souls, and through this astral body they came to know that the Christ within them was the Christ Himself. These were the individuals whom you know as Meister Eckhart,20Meister (Johannes) Eckhart (c. 1260–1328), a Dominican-trained German theologian and the most profound of the German medieval mystics, was probably the first writer of speculative prose in German. Johannes Tauler,21Johannes Tauler (1300–1361) was a German Dominican mystic and a disciple of Meister Eckhart. and all other pillars of medieval mysticism.
Here you see how the most diverse manifestations of the astral body, multiplied by the fact that the exalted Avatar Being of the Christ had entered the body of Jesus of Nazareth, continued to work in the following age and brought about the real development of Christianity. This is an important transition in other respects as well. We have seen how humanity in the course of its evolution was otherwise dependent upon having incorporated within it these copies of the Jesus of Nazareth Being. In the early centuries people had existed who depended entirely on the physical plane; then in the following centuries there were human beings who were susceptible to having the etheric body of Jesus of Nazareth woven into their own etheric bodies. Later, human beings, one might say, became more oriented toward the astral body, and that is how the copy of the astral body of Jesus of Nazareth could now be incorporated into them. The astral body is the bearer of judgment, and it was the human capacity to judge that was awakened between the twelfth and the fourteenth centuries.
This awakening of the astral body can also be observed in another phenomenon. Before the twelfth century, the depths of mystery contained in the Holy Communion were especially well understood. It was not widely discussed, but rather was accepted in a manner that enabled a human being to feel everything that was contained in the words, “This is My body and this is My blood.” Christ meant with these words that He would be united with the earth and become its planetary spirit. And because flour is the most precious thing on earth, bread became for human beings the body of Christ, and the sap flowing through plants and vines became to them something of His blood. Through this knowledge, the value of the Lord's Supper was not diminished but was, on the contrary, enhanced. People in the early centuries felt something of these infinite depths, and they continued to do so up to the time when the power of judgment was awakened in the astral body. It was only then that disputes began about the meaning of the Lord's Supper. Just think about the discussions about the meaning of the Lord's Supper among the Hussites, Lutherans, and the dissenting Zwinglians and Calvinists.22The Hussites advocated communion in both kinds, i.e., both wine and bread, for laity as well as priests. Lutherans believed that a change takes place by which the body and blood of Christ join with the bread and wine. This principle of consubstantiation was rejected by the Zwinglians who saw only symbolic significance in the communion. Finally, the Calvinists believed that Christ was spiritually, but not physically, present in the Sacrament. They would not have been possible in earlier times when people still had an immediate, direct knowledge of the Lord's Supper!
Here we see verified a great historical law that should be of special significance to the spiritual scientist: As long as people knew what the Lord's Supper was, they did not discuss it. They began to discuss it only after they had lost direct knowledge of it. Let us consider the fact that people discuss a particular matter as an indication that they do not really know it. Where knowledge exists, knowledge is narrated, and there is no particular desire for discussion. Where people feel like discussing something, they have, as a rule, no knowledge of the truth. Discussion begins only when there is a lack of knowledge, and it is always and everywhere the sign of decline regarding the seriousness of a subject matter when discussions about it are to be heard. Discussions portend the decline of a particular trend. It is very important that time and again in Spiritual Science we learn to understand that the wish to discuss something should actually be construed as a sign of ignorance. On the other hand, we should cultivate the opposite of discussion, and that is the will to learn and the will to gradually comprehend what is in question.
Here we see an important historical fact verified by the development of Christianity itself. But we can also learn something else when we see how, in the centuries of Christianity characterized above, the power of judgment, this keen intellectual wisdom, is further developed. Indeed, when we focus our attention on realities and not on dogmas, we can learn how much Christianity has accomplished since its inception. Take scholasticism. What has become of it when we look not at its content, but perceive it as a means of cultivating and disciplining our mental faculties? Do you want to know? Scholasticism has become modern natural science! The latter is inconceivable without the reality of medieval Christian science. It is not only that Copernicus was a canon and Giordano Bruno23Giordano Bruno (1548–1600) was a noted Italian philosopher and mystic who, although a member of the Dominican Order in his youth, was in constant opposition to religious orthodox schools. He was tried by the Inquisition for heresy and burned to death. a Dominican, but that all thought forms with which natural objects have been tackled since the fifteenth and sixteenth centuries are nothing but what was developed and nurtured by the Christian science of the Middle Ages from the eleventh through the sixteenth centuries. There are people today who look up passages in scholastic books, compare them with recent findings of natural history, and then say Haeckel and others aver something entirely different. Such people do not live in reality but in the world of abstractions! Realities are what matters! The work of Haeckel, Darwin, DuBois-Reymond, Huxley,24Ernst Haeckel (1834–1932) was a renowned German zoologist and, like the English naturalist Charles Robert Darwin (1809–1882), developed a theory of evolution. Emil DuBois-Reymond (1818–1896) was a famous physiologist in Berlin. Thomas Henry Huxley (1825–1895) was an English biologist and writer. and others would all have been impossible had the Christian science of the Middle Ages not preceded them. These modern scientists owe their mode of thought to the Christian science of the Middle Ages. That is the reality, and it is from that science that humanity has learned to think in the true sense of the word.
But there is more. Read David Friedrich Strauss25David Friedrich Strauss (1808–1874) was a philosopher and theologian whose writings mark a turning point in the critical study of the life of Jesus. In his main work, The Life of Jesus (2 vols, 1835–36), Strauss applied the “myth theory” to the life of Jesus and denied all supernatural elements in the Gospels. and try to observe his mode of thinking. Try to realize what his chain of reasoning is: how he wants to present the entire life of Jesus of Nazareth as a myth. Do you know where the keenness of his thinking comes from? He gets it from the Christian science of the Middle Ages. Everything used today to combat Christianity so radically has been taken over from the Christian world of learning in the Middle Ages. Actually, today there cannot be an opponent of Christianity of whom it could not easily be shown that he would be unable to think as he does had he not learned his thought forms from the Christian science of the Middle Ages. If one considered that fact, one would indeed look at world history as it really is.
What, then, has happened since the sixteenth century? Since that time the human ego has increasingly come into prominence and with it human egotism, and with egotism, materialism. Everything that the ego had absorbed and acquired was gradually unlearned and forgotten. Human beings now were compelled to limit themselves to what the ego could observe and to what the physical sensory system was able to give to the ordinary intelligence. That is all the ego could take into its inner sanctuary. Culture since the sixteenth century has become the culture of egotism.
What must now enter into the ego? Christian evolution has passed through a development in the physical, etheric, and astral bodies and has made its way as far as the ego. Now it must take into this ego the mysteries and secrets of Christianity itself. Following a time when the ego learned to think through Christianity and then apply the thoughts to the external world, it must now become possible for the ego to become a Christ-receptive organ. This ego must now rediscover the wisdom which is the primordial wisdom of the Great Avatar, of Christ Himself. And how is this to be done? It must be done through a more profound understanding of Christianity through Spiritual Science. Having been carefully prepared through the three stages of physical, etheric, and astral development, the inner organ would now have to open itself to its human host so that he or she could henceforth look into the spiritual environment with the eye that the Christ can open for us.
Christ descended to earth as the greatest avatar being. Let us view this in the right perspective and try to look at the world as we would be able to do after we have received the Christ into ourselves. Then we would find the whole process of our world evolution illuminated and pervaded by the Christ Being. That is to say, we would describe how the physical body of human beings originated on Old Saturn,26(Old) Saturn, (Old) Sun, and (Old) Moon are names for former evolutionary forms through which the Earth has passed. The reader is referred to An Outline of Occult Science (Anthroposophic Press, 1972), for a thorough discussion of this topic. how the etheric body made its appearance on Old Sun, the astral body on Old Moon, and the ego on the Earth. Finally, we would find how everything tends toward the goal of becoming ever more independent and individual in order to incorporate into the evolution of the earth the very wisdom that passes from the Sun to the earth. In a way, Christ and Christianity must become the perspective center of a cosmic view for the liberated ego.
So you see how Christianity has gradually prepared itself for what it is to become. In the early centuries the Christian received Christianity with his physical ability to cognize truth, later with his etheric capacity, and throughout the Middle Ages with his astral capacity to cognize truth. Then Christianity in its true form was repressed for a while until the ego had been trained by the three bodies in the course of Christian evolution. But after this ego had learned how to think and direct its vision to the objective world, it is now mature enough to perceive in all phenomena of the objective world the spiritual facts that are so intimately linked with the Central Being, the Christ. Thus, the ego is now capable of beholding the Christ everywhere in the most diverse manifestations as the foundation of the objective world.
Here we stand at the point of departure for spiritual-scientific comprehension and perception of Christianity, and we begin to understand what a task and mission has been assigned to our movement for spiritual knowledge. In so doing, the reality of this mission becomes evident to us. Just as the individual human being has a physical, an etheric, and an astral body in addition to his or her ego, so it is with the historical development of Christianity, and both continue to rise to ever more lofty heights. We might say Christianity, too, has physical, etheric, and astral bodies, as well as an ego—an ego that can even deny its origin as it does in our time. To be sure, an ego can become egotistic, but it still remains an ego that can receive the true Christ Being into itself, thereby rising to ever higher stages of existence. What the human being is in particular, the great world is in its totality; and that includes its historical evolution.
If we look at the matter in this way, a perspective of the far-distant future opens itself before us from the spiritual-scientific point of view, and we know this perspective can touch our hearts and fill them with enthusiasm. More and more it becomes clear to us just what it is we have to do, and then we realize that we are not groping in the dark. This is so because we have not devised ideas that we intend to project into the future in an arbitrary fashion, but we intend to harbor and follow only those ideas that have been gradually prepared through centuries of Christian development. It is true that only after the physical, etheric, and astral bodies had come into existence could the ego make its appearance; now it is to be developed little by little to spirit self, life spirit, and spirit man. By the same token, modern human beings with their ego form and present thinking, could have developed only from the astral, etheric, and physical form of Christianity. Christianity has become ego. Just as truly as this was the development of the past, so it is equally true that the ego form of humanity can appear only after the astral and the etheric forms of Christianity have been developed. Christianity will develop on into the future. It will offer humanity far greater things, and the Christian development and way of life will arise in a new form. The transformed astral body will appear as the Christian spirit self, the transformed etheric body as the Christian life spirit. And in a radiant perspective of the future of Christianity, spirit man shines forth before our souls as the star toward which we strive, illuminated and glowing throughout with the spirit of Christianity.
Das Christentum Im Entwickelungsgang Unserer Gegenwärtigen Menschheit
Führende Individualitäten Und Avatarische Wesenheiten
Sie haben aus dem einen Vortrag, der hier über kompliziertere Fragen der Wiederverkörperung gehalten worden ist, ersehen können, daß mit dem weiteren Fortschreiten in der geisteswissenschaftlichen Weltanschauung dasjenige, was man anfangs geben konnte als elementare Wahrheiten, sich modifiziert, daß wir allmählich zu höheren und höheren Wahrheiten aufsteigen. Es bleibt deshalb doch richtig, daß man im Anfang die allgemeinen Weltwahrheiten so elementar, so einfach wie möglich darstellt. Es ist aber auch notwendig, daß man nach und nach vom Abe aus langsam hinaufdringt zu den höheren Wahrheiten; denn durch diese höheren Wahrheiten wird ja erst allmählich das erreicht, was unter anderem die Geisteswissenschaft geben soll: die Möglichkeit nämlich, die Welt, die uns in der sinnlichen, in der physischen Sphäre umgibt, zu verstehen, zu durchdringen. Nun haben wir allerdings noch sehr weit hinauf, bis es uns gelingen wird, einigen Zusammenhang zeichnen zu können in den geistigen Linien und Kräften, die hinter der Sinneswelt sind. Aber schon durch manches, was in den letzten Stunden gesagt worden ist, wird diese oder jene Erscheinung unseres Daseins erklärlicher, klarer geworden sein. Heute wollen wir gerade in dieser Beziehung ein wenig vorschreiten, und auch da wollen wir wieder über kompliziertere Fragen der Reinkarnation, der Wiederverkörperung sprechen.
Dazu wollen wir uns heute vor allen Dingen klarmachen, daß zwischen den Wesenheiten, welche eine führende Stellung einnehmen in der Menschheitsentwickelung der Erde, ein Unterschied besteht. Wir haben im Laufe unserer Erdenentwickelung solche führenden Individualitäten zu unterscheiden, welche sozusagen von Anfang an mit der Menschheit unserer Erde, wie sie eben ist, sich entwickelt haben, nur daß sie schneller fortgeschritten sind. Man möchte so sagen: Wenn man zurückgeht bis in die Zeit der urfernen lemurischen Vergangenheit, so findet man unter den damals verkörperten Menschenwesen die verschiedensten Entwickelungsgrade. Alle die Seelen, die damals verkörpert waren, haben durch die folgende atlantische Zeit, durch unsere nachatlantische Zeit immer wieder und wieder Reinkarnationen, Wiederverkörperungen durchgemacht. Mit einer verschiedenen Schnelligkeit haben sich die Seelen entwickelt. Da leben Seelen, die verhältnismäßig langsam durch die verschiedenen Inkarnationen sich hindurchentwickelt haben, die noch weite, weite Strecken in der Zukunft erst zu durchschreiten haben. Da sind aber auch solche Seelen, welche sich rasch entwickelt haben, die, man könnte sagen, in ausgiebigerem Maße ihre Inkarnationen benutzt haben, und die daher heute auf einer so hohen Stufe stehen in seelisch-geistiger, also in spiritueller Beziehung, daß der normale Mensch von heute erst in einer sehr, sehr fernen Zukunft zu einer solchen Stufe hinanschreiten wird. Aber wenn wir in dieser Sphäre von Seelen bleiben, so können wir doch sagen: So fortgeschritten diese einzelnen Seelen auch sein mögen, wie weit sie auch hinausragen mögen über den normalen Menschen, sie haben doch innerhalb unserer Erdenentwickelung einen gleichartigen Gang durchgemacht mit den übrigen Menschen; sie sind eben nur schneller fortgeschritten.
Außer diesen führenden Individualitäten, die also in dieser Art gleichartig sind mit den übrigen Menschen, nur auf einer höheren Stufe stehen, gibt es auch im Verlaufe der Menschheitsentwickelung andere Individualitäten, andere Wesenheiten, die keineswegs ebenso durch verschiedene Verkörperungen hindurchgegangen sind wie die andern Menschen. Wir können uns etwa veranschaulichen, was da zugrunde liegt, wenn wir uns sagen: Es hat Wesen gegeben zu eben der Zeit der lemurischen Entwickelung, die wir gerade in Betracht gezogen haben, welche es nicht mehr nötig hatten, so tief hinunterzusteigen in die physische Verkörperung wie die andern Menschen, wie alle die Wesen, die eben geschildert worden sind, Wesen also, welche in höheren, geistigeren Regionen ihre Entwickelung weiter hinauf hätten durchlaufen können, die es also zu ihrem eigenen weiteren Fortschreiten nicht nötig hatten, in fleischliche Leiber hinunterzusteigen. Solch eine Wesenheit kann aber dennoch, um einzugreifen in den Gang der Menschheitsentwickelung, sozusagen stellvertretend heruntersteigen eben in einen solchen Leib, wie ihn die Menschen haben. So daß also zu irgendeiner Zeit eine Wesenheit auftreten kann, und wenn wir sie hellseherisch in bezug auf ihre Seele prüfen, können wir bei ihr nicht wie bei andern Menschen sagen, wir verfolgen sie in der Zeit zurück und finden sie in einer vorhergehenden fleischlichen Inkarnation, verfolgen sie weiter zurück und finden sie wieder in einer andern Inkarnation und so weiter, sondern wir müssen uns sagen: Verfolgen wir die Seele einer solchen Wesenheit im Zeitenlauf zurück, so kommen wir vielleicht gar nicht zu einer früheren fleischlichen Inkarnation einer solchen Wesenheit. Wenn wir aber zu einer solchen kommen, dann ist es nur aus dem Grunde, weil eine solche Wesenheit auch öfter in Zwischenräumen heruntersteigen und sich stellvertretend in einem menschlichen Leib verkörpern kann. - Solch eine geistige Wesenheit, die also heruntersteigt in einen menschlichen Leib, um als Mensch einzugreifen in die Entwickelung, ohne daß sie sozusagen selber etwas von dieser Verkörperung hat, ohne daß dasjenige, was sie hier erfährt in der Welt, für sie selbst diese oder jene Bedeutung hat, wird in der morgenländischen Weisheit «Avatar» genannt. Und das ist der Unterschied zwischen einer führenden Wesenheit, die aus der Menschheitsentwickelung selbst hervorgegangen ist, und einer solchen, die man Avatar nennt, daß eine Avatarwesenheit für sich keine Früchte zu ziehen hat aus ihren physischen Verkörperungen, oder aus der einen physischen Verkörperung, der sie sich unterzieht, denn sie zieht als Wesenheit zum Heil und Fortschritt der Menschen in einen physischen Körper ein. Also wie gesagt: Entweder nur einmal, oder auch mehrmals hintereinander kann eine solche Avatarwesenheit in einen menschlichen Leib einziehen, und sie ist durchaus dann etwas anderes als eine andere menschliche Individualität.
Die größte Avatarwesenheit, die auf der Erde gelebt hat, wie Sie ja aus dem Geiste aller der Vorträge, die hier gehalten werden, entnehmen können, ist der Christus, diejenige Wesenheit, die wir als den Christus bezeichnen, und die im dreißigsten Jahre des Lebens des Jesus von Nazareth von dessen Körper Besitz ergriffen hat. Diese Wesenheit, die erst im Beginne unserer Zeitrechnung mit unserer Erde in Berührung gekommen ist, drei Jahre verkörpert war in einem fleischlichen Leib, seit jener Zeit mit der astralen Sphäre, also mit der geistigen Sphäre unserer übersinnlichen Welt in Verbindung steht, diese Wesenheit ist als avatarische Wesenheit von einer ganz einzigartigen Bedeutung. Wir würden die Christus-Wesenheit ganz vergeblich in einer früheren menschlichen Verkörperung auf der Erde suchen, während andere, niedrigere Avatarwesenheiten sich allerdings auch öfters verkörpern können. Der Unterschied liegt nicht darin, daß sie sich öfter verkörpern, sondern daß sie für sich selber aus den Erdenverkörperungen keine Früchte ziehen. Die Menschen geben nichts der Welt, sie nehmen nur. Diese Wesenheiten geben nur, sie nehmen nichts von der Erde. Nun müssen Sie allerdings, wenn Sie diese Sache ganz ordentlich verstehen wollen, unterscheiden zwischen einer so hohen Avatarwesenheit, wie es der Christus war, und zwischen niedrigeren Avatarwesenheiten.
Die verschiedensten Aufgaben können solche Avatarwesenheiten auf unserer Erde haben. Wir können zunächst von einer solchen Aufgabe avatarischer Wesenheiten sprechen. Und damit wir nicht im Spekulativen herumsprechen, wollen wir gleich an einen konkreten Fall herangehen und uns veranschaulichen, worinnen eine solche Aufgabe bestehen kann.
Sie alle wissen aus der Erzählung, die sich um Noah herumgruppiert, daß in der althebräischen Darstellung ein großer Teil der nachatlantischen, der Nach-Noahschen Menschheit zurückgeführt wird auf die drei Stammväter Sem, Ham und Japhet. Heute wollen wir nicht weiter eingehen auf das, was uns in einer anderen Hinsicht Noah und diese drei Stammväter darstellen wollen. Wir wollen uns nur klarmachen, daß das hebräische Schrifttum, das von Sem, dem einen Sohne Noahs spricht, den ganzen Stamm der Semiten auf Sem als auf dessen Stammvater zurückführt. Einer wirklich okkulten Anschauung über eine solche Sache, einer solchen Erzählung, liegen überall die tieferen Wahrheiten dabei zugrunde. Diejenigen, welche aus dem Okkultismus heraus eine solche Sache erforschen können, wissen über diesen Sem, den Stammvater der Semiten, das Folgende.
Für eine solche Persönlichkeit, die der Stammvater eines ganzen Stammes werden soll, muß schon von der Geburt an, ja schon früher, vorgesorgt werden, daß sie eben dieser Stammvater sein kann. Wodurch wird nun vorgesorgt dafür, daß eine solche Individualität, wie hier zum Beispiel der Sem, der Stammvater einer solchen ganzen Volks- oder Stammesgemeinschaft sein kann? Bei Sem ist das dadurch geschehen, daß er sozusagen einen ganz besonders zugerichteten Ätherleib erhielt. Wir wissen ja, daß der Mensch dann, wenn er hineingeboren wird in diese Welt, herumgliedert um seine Individualität seinen Äther- oder Lebensleib neben den andern Gliedern der menschlichen Wesenheit. Für einen solchen Stammahnen muß sozusagen ein besonderer Ätherleib zubereitet werden, welcher gleichsam der Musterätherleib ist für alle die Nachkommen, die dieser Individualität in den Generationen folgen. So daß wir bei einer solchen Stammesindividualität einen typischen Ätherleib haben, gleichsam den Musterätherleib; und dann geht durch die Blutsverwandtschaft die Sache durch die Generationen hindurch so, daß in einer gewissen Weise die Ätherleiber aller Nachkommen, die zu demselben Stamm gehören, Abbilder sind des Ätherleibes des Ahnen. So war in allen Ätherleibern des semitischen Volkes etwas wie ein Abbild des Ätherleibes des Sem eingewoben. Wodurch wird nun eine solche Sache herbeigeführt im Laufe der Menschheitsentwickelung?
Wenn wir uns diesen Sem genauer ansehen, so finden wir, daß sein Ätherleib dadurch seine urbildliche Gestalt erhalten hat, daß sich gerade in seinen Ätherleib ein Avatar eingewoben hat - wenn auch nicht ein so hoher Avatar, daß wir ihn mit gewissen andern Avatarwesenheiten vergleichen können; aber immerhin hatte sich eine hohe Avatarwesenheit heruntergesenkt in seinen Ätherleib, die allerdings mit dem astralischen Leib nicht verbunden gewesen ist und auch nicht mit dem Ich des Sem, aber sie hatte sich sozusagen eingewoben in den Ätherleib des Sem. Und wir können gerade gleich an diesem Beispiel studieren, was das für eine Bedeutung hat, wenn eine Avatarwesenheit an der Konstitution, an der Zusammensetzung des Menschen teilnimmt. Was hat es denn überhaupt für einen Sinn, daß ein Mensch, der wie Sem eine solche Aufgabe hat, der Stammvater des ganzen Volkes zu sein, in seinen Leib sozusagen einverwoben erhält eine Avatarwesenheit? Es hat das den Sinn, daß jedesmal, wenn eine Avatarwesenheit einverwoben ist einem fleischlichen Menschen, irgendein Glied, oder auch mehrere Glieder dieser menschlichen Wesenheit sich vervielfältigen können, auseinandergesplittert werden können.
In der Tat war infolge der Tatsache, daß eine Avatarwesenheit dem Ätherleib des Sem einverwoben war, die Möglichkeit geboten, daß lauter Abbilder des Originals entstanden und diese unzähligen Abbilder einverwoben werden konnten all den Menschen, die in der Generationenfolge dem Stammvater nachfolgten. Also das Herabsteigen einer Avatarwesenheit hat unter anderem den Sinn, daß es zur Vervielfältigung eines oder mehrerer Glieder der betreffenden Wesenheit, die beseelt wird durch den Avatar, beiträgt. Lauter Abbilder des Originals entstehen, die alle darnach gebildet sind. Es war, wie Sie daraus sehen können, ein besonders wertvoller Ätherleib in diesem Sem vorhanden, ein urbildlicher Ätherleib, der durch einen hohen Avatar zubereitet und dann einverwoben worden ist dem Sem, so daß er dann in vielen Abbildern herabsteigen konnte zu all denen, die blutsverwandt sein sollten mit diesem Ahnen.
Nun haben wir ja schon in der eingangs erwähnten Stunde davon gesprochen, daß es auch eine spirituelle Ökonomie gibt, darin bestehend, daß etwas, was besonders wertvoll ist, erhalten bleibt und hinübergetragen wird in die Zukunft. Wir haben gehört, daß nicht nur das Ich sich wiederverkörpert, sondern daß auch der astralische Leib und der Ätherleib sich wiederverkörpern können. Abgesehen davon, daß unzählige Abbilder des Ätherleibes des Sem entstanden, wurde auch wieder der eigene Ätherleib des Sem in der geistigen Welt aufbewahrt, denn dieser Ätherleib konnte später sehr gut gebraucht werden in der Mission des hebräischen Volkes. In diesem Ätherleib waren ja ursprünglich alle Eigentümlichkeiten des hebräischen Volkes zum Ausdruck gekommen. Sollte einmal etwas ganz besonders Wichtiges geschehen für das alte hebräische Volk, sollte jemandem eine besondere Aufgabe, eine besondere Mission übertragen werden, dann konnte das am besten von einer Individualität geschehen, die in sich diesen Ätherleib des Stammvaters trug.
Tatsächlich trug später eine in dieGeschichte des hebräischen Volkes eingreifende Individualität den Ätherleib des Stammvaters. Hier haben wir in der Tat eine jener wunderbaren Komplikationen im Menschheitswerden, die uns so viel erklären können. Wir haben es zu tun mit einer sehr hohen Individualität, die sich sozusagen herablassen mußte, um zum hebräischen Volke in einer entsprechenden Weise zu reden und ihm die Kraft zu einer besonderen Mission zu geben, etwa so, wie wenn ein geistig besonders hervorragender Mensch zu einem niedrigen Volksstamm sprechen müßte, er ja die Sprache dieses Volksstammes lernen müßte, aber man deshalb nicht behaupten muß, daß die Sprache irgend etwas ist, was ihn selbst höher bringt, der Betreffende muß nur in diese Sprache sich hineinbequemen. So mußte sich eine hohe Individualität hineinbequemen in den Ätherleib des Sem selber, um einen ganz bestimmten Impuls dem althebräischen Volke geben zu können. Diese Individualität, diese Persönlichkeit ist dieselbe, die Sie unter dem Namen Melchisedek in der biblischen Geschichte finden. Das ist die Individualität, die sozusagen den Ätherleib des Sem sich anzog, um dann den Impuls an Abraham zu geben, den Sie dann so schön in der Bibel geschildert finden. Also abgesehen davon, daß das, was in der Individualität des Sem enthalten war, sich vervielfältigte dadurch, daß eine Avatarwesenheit darinnen verkörpert war und dann einverwoben wurde all den andern Ätherleibern der Angehörigen des hebräischen Volkes, wurde der eigene Ätherleib des Sem in der geistigen Welt aufbewahrt, damit ihn später Melchisedek tragen konnte, der dem hebräischen Volke durch Abraham einen wichtigen Impuls geben sollte.
So fein verwoben sind die Tatsachen, die hinter der physischen Welt sind und die uns das erst erklärlich machen, was in der physischen Welt vorgeht. Wir lernen die Geschichte erst dadurch kennen, daß wir auf solche Tatsachen hinweisen können: auf Tatsachen geistiger Art, die hinter den physischen Tatsachen stehen. Niemals kann die Geschichte aus sich selber erklärlich werden, wenn wir nur bei den physischen Tatsachen stehenbleiben.
Von einer ganz besonderen Wichtigkeit wird das, was wir jetzt erörtert haben, daß durch das Herabsteigen einer Avatarwesenheit die Wesensglieder desjenigen Menschen, der Träger einer solchen Avatarwesenheit ist, vervielfältigt werden und aufandere übertragen werden, in Abbildern des Urbildes erscheinen, von einer ganz besonderen Wichtigkeit wird das durch die Erscheinung des Christus auf der Erde. Dadurch, daß die Avatarwesenheit des Christus in dem Leib des Jesus von Nazareth wohnte, war die Möglichkeit gegeben, daß sowohl der Ätherleib des Jesus von Nazareth unzählige Male vervielfältigt wurde als auch der astralische Leib und sogar auch das Ich, das Ich als ein Impuls, wie er dazumal in dem astralischen Leib angefacht worden ist, als in die dreifache Hülle des Jesus von Nazareth der Christus einzog. Doch zunächst wollen wir darauf Rücksicht nehmen, daß durch die Avatarwesenheit vervielfältigt werden konnte der Ätherleib und der astralische Leib des Jesus von Nazareth.
Nun tritt in der Menschheit einer der bedeutsamsten Einschnitte auf, gerade durch das Erscheinen des Christus-Prinzips in der Erdenentwickelung. Was ich Ihnen von Sem erzählt habe, das ist im Grunde genommen typisch und charakteristisch für die vorchristliche Zeit. Wenn in dieser Weise ein Ätherleib oder auch ein astralischer Leib vervielfältigt wird, so werden die Abbilder desselben in der Regel auf solche Leute übergehen, die blutsverwandt sind mit dem, der das Urbild hatte. Auf die Angehörigen des hebräischen Stammes wurden daher die Abbilder des Sem-Ätherleibes übertragen. Das wurde anders durch das Erscheinen der Christus-Avatarwesenheit. Der Ätherleib und der astralische Leib des Jesus von Nazareth wurden vervielfältigt und als solche Vervielfältigungen nun aufgehoben, bis sie im Verlaufe der Menschheitsentwickelung gebraucht werden konnten. Aber sie waren nicht gebunden an diese oder jene Nationalität, an diesen oder jenen Stamm, sondern, wo sich in der Folgezeit ein Mensch fand, gleichgültig welche Nationalität er trug, der reif war, geeignet dazu war, in seinem eigenen astralischen Leib ein astralisches Abbild des Astralleibes des Jesus von Nazareth einverwoben zu erhalten oder ein ätherisches Abbild des Ätherleibes des Jesus von Nazareth, dem konnten diese einverwoben werden.
So sehen wir, wie die Möglichkeit gegeben war, daß in der Folgezeit, sagen wir, allerlei Leuten wie Abdrücke einverwoben wurden die Abbilder des astralischen Leibes oder des Ätherleibes des Jesus von Nazareth.
Mit dieser Tatsache hängt die intime Geschichte der christlichen Entwickelung zusammen. Was gewöhnlich als Geschichte der christlichen Entwickelung geschildert wird, ist eine Summe von ganz äußeren Vorgängen. Und daher wird auf das Hauptsächlichste, nämlich auf die Scheidung in bezug auf wirkliche Perioden in der christlichen Entwickelung, viel zu wenig Rücksicht genommen. Wer tiefer in den Entwickelungsgang des Christentums Einblick halten kann, der wird leicht erkennen, daß in den ersten Jahrhunderten der christlichen Zeit die Art, wie das Christentum verbreitet wurde, eine ganz andere war als in den späteren Jahrhunderten. In den ersten christlichen Jahrhunderten war sozusagen die Verbreitung des Christentums gebunden an alles das, was man vom physischen Plan her erringen konnte. Wir brauchen nur bei den ersten Lehrern des Christentums Umschau zu halten, und wir werden sehen, wie da die physischen Erinnerungen, die physischen Zusammenhänge und alles, was physisch geblieben war, betont wird. Denken Sie nur daran, wie Irenäus, der in dem 1. Jahrhundert viel beigetragen hat zur Verbreitung der christlichen Lehre in den verschiedenen Ländern, gerade einen großen Wert darauf legt, daß Erinnerungen zurückreichen zu solchen, die noch selber die Apostelschüler gehört haben. Man legte großen Wert darauf, durch solche physischen Erinnerungen bewahrheiten zu können, daß der Christus in Palästina selber gelehrt hatte. Da wird zum Beispiel besonders betont, daß Papias selber gesessen hat zu den Füßen der Apostelschüler. Es werden sogar die Orte gezeigt und beschrieben, wo solche Persönlichkeiten gesessen haben, die noch als Augenzeugen dafür da waren, daß Christus in Palästina gelebt hat. [Die sich fortpflanzende lebendige Erinnerung an die physischen Ereignisse] ist das, was besonders betont wird in den ersten Jahrhunderten des Christentums.
Wie sehr alles, was physisch geblieben ist, hervorgehoben wird, das sehen Sie an den Worten des alten Augustinus, der am Ende dieser Zeit steht und der da sagt: Warum glaube ich denn an die Wahrheiten des Christentums? Weil die Autorität der katholischen Kirche mich dazu zwingt. — Ihm ist die physische Autorität, daß etwas da ist in der physischen Welt, das Wichtige und Wesentliche, daß sich eine Körperschaft erhalten hat, welche, Persönlichkeit an Persönlichkeit knüpfend, hinaufreicht bis zu dem, der ein Genosse des Christus war wie Petrus. Das ist für ihn das Maßgebende. Wir können also sehen, die Dokumente, die Eindrücke des physischen Planes sind es, auf welche in den ersten Jahrhunderten der christlichen Verbreitung der größte Wert gelegt wird.
Das wird nunmehr nach der Zeit des Augustinus bis etwa in das 10., 11., 12. Jahrhundert hinein anders. Da ist es nicht mehr möglich, sich auf die lebendige Erinnerung zu berufen, nur die Dokumente des physischen Planes heranzuziehen, denn sie liegen zu weit zurück. Da ist auch in der ganzen Stimmung, in der Gesinnung der Menschen, die nunmehr das Christentum annahmen - und besonders ist das gerade bei den europäischen Völkern der Fall -, etwas ganz anderes vorhanden. In dieser Zeit ist in der Tat etwas da wie eine Art unmittelbares Wissen, daß ein Christus existiert, daß ein Christus gestorben ist am Kreuz, daß er fortlebt. Es gab in der Zeit vom 4., 5. Jahrhundert bis zum 10., 12. Jahrhundert eine große Anzahl von Menschen, denen gegenüber es höchst töricht erschienen wäre, wenn man ihnen gesagt hätte, man könne an den Ereignissen von Palästina auch zweifeln, denn sie wußten es besser. Besonders über europäische Länder waren diese Menschen verbreitet. Sie hatten in sich selber immer erleben können etwas, was eine Art Paulus-Offenbarung im kleinen war, was Paulus, der bis dahin ein Saulus war, auf dem Wege nach Damaskus erfahren hat, und wodurch er ein Paulus wurde.
Wodurch hat in diesen Jahrhunderten eine Anzahl von Menschen solche, in einer gewissen Beziehung hellseherischen Offenbarungen über die Ereignisse von Palästina erhalten können? Das war dadurch möglich, daß in diesen Jahrhunderten die Abbilder des vervielfältigten Ätherleibes des Jesus von Nazareth, die aufbewahrt worden waren, einer großen Anzahl von Menschen einverwoben worden sind, daß sie diese sozusagen anziehen durften. Ihr Ätherleib bestand nicht ausschließlich aus diesem Abbild des Ätherleibes des Jesus, aber es war ihrem Ätherleib einverwoben ein Abbild des ursprünglichen Originals des Jesus von Nazareth. Menschen, die in sich einen solchen Ätherleib haben konnten, und die dadurch unmittelbar ein Wissen haben konnten von dem Jesus von Nazareth und auch von dem Christus, solche Menschen gab es in diesen Jahrhunderten. Dadurch wurde aber auch das Christus-Bild losgelöst von der äußerlich historischen, physischen Überlieferung. Und am meisten losgelöst erscheint es uns in jener wunderbaren Dichtung des 9. Jahrhunderts, die bekannt ist als die Heliand-Dichtung, die aus der Zeit Ludwigs des Frommen stammt, der von 814 bis 840 regiert hat, und die von einem äußerlich schlichten Manne des Sachsenlandes niedergeschrieben worden war. In bezug auf seinen astralischen Leib und sein Ich konnte er gar nicht heranreichen an das, was in seinem Ätherleibe war. Denn seinem Ätherleib war einverwoben ein Abbild des Ätherleibes des Jesus von Nazareth. Dieser schlichte sächsische Sänger, der diese Dichtung geschrieben hat, hatte aus unmittelbarer hellseherischer Anschauung die Gewißheit: der Christus ist vorhanden auf dem astralischen Plan, und der ist derselbe, der auf Golgatha gekreuzigt worden ist! Und weil das für ihn eine unmittelbare Gewißheit war, brauchte er sich nicht mehr an die historischen Dokumente zu halten. Er brauchte nicht mehr die physische Vermittlung, daß der Christus da war. Er schildert ihn daher auch losgelöst von der ganzen Szenerie in Palästina, losgelöst von dem Eigentümlichen des Jüdischen. Er schildert ihn etwa so wie einen Anführer eines mitteleuropäischen oder germanischen Stammes, und diejenigen, die als seine Bekenner, als die ‚Apostel um ihn herum sind, beschreibt er so etwa wie die Dienstmannen eines germanischen Fürsten. Alle äußere Szenerie ist verändert, nur das, was das eigentlich Wesentliche, das Ewige an der Christus-Gestalt ist, was die Struktur der Ereignisse ist, das ist geblieben. Er also, der ein solches unmittelbares Wissen hatte, das sich auf solchen wichtigen Grund aufbaute, wie auf den Abdruck des Ätherleibes des Jesus von Nazareth, er war nicht angewiesen, da wo er von Christus sprach, sich ganz hart an die unmittelbaren historischen Ereignisse zu halten. Er umkleidete das, was er als ein unmittelbares Wissen hatte, mit einer andern äußeren Szenerie. Und so wie wir in diesem Schreiber der Heliand-Dichtung eine der merkwürdigen Persönlichkeiten haben schildern können, der einverwoben hatte in seinem Ätherleib ein Abbild des Ätherleibes des Jesus von Nazareth, so könnten wir andere Persönlichkeiten in dieser Zeit finden, die ein Gleiches hatten. So sehen wir, wie hinter den physischen Ereignissen das Allerwichtigste vorgeht, was uns in intimer Weise die Geschichte erklären kann.
Wenn wir nun weiter die christliche Entwickelung verfolgen, so kommen wir etwa ins 11., 12. bis 15. Jahrhundert hinauf. Da war nun wiederum ein ganz anderes Geheimnis, welches nun die ganze Entwickelung weitertrug. Erst war es sozusagen die Erinnerung an das, was auf dem physischen Plan war, dann war es das Ätherische, das unmittelbar sich hineinverwob in die Ätherleiber der Träger des Christentums in Mitteleuropa. In den späteren Jahrhunderten, vom 12. bis 15. Jahrhundert, da war es besonders der astralische Leib des Jesus von Nazareth, der in zahlreichen Abbildern einverwoben wurde den astralischen Leibern der wichtigsten Träger des Christentums. Solche Menschen hatten dann ein Ich, das sich als Ich sehr falsche Vorstellungen machen konnte von allem möglichen, aber in ihren astralischen Leibern lebte ein Unmittelbares an Kraft, an Hingebung, eine unmittelbare Gewißheit der heiligen Wahrheiten. Tiefe Inbrunst, ganz unmittelbare Überzeugung und unter Umständen auch die Fähigkeit, diese Überzeugung zu begründen, lag in solchen Menschen. Was uns manchmal gerade bei diesen Persönlichkeiten so sonderbar anmuten muß, das ist, daß sie in ihrem Ich oft gar nicht gewachsen waren dem, was ihr astralischer Leib enthielt, weil er einverwoben hatte ein Abbild des astralischen Leibes des Jesus von Nazareth. Grotesk erschien manchmal das, was ihr Ich tat, großartig und erhaben aber die Welt ihrer Stimmungen und Gefühle, ihrer Inbrunst. Eine solche Persönlichkeit zum Beispiel ist Franz von Assisi. Und gerade wenn wir Franz von Assisi studieren und nicht verstehen können als heutige Menschen sein bewußtes Ich und dennoch die allertiefste Verehrung haben müssen für seine ganze Gefühlswelt, für alles, was er getan hat, so wird das erklärlich unter einem solchen Gesichtspunkt. Er war einer derjenigen, die einverwoben hatten ein Abbild des astralischen Leibes des Jesus von Nazareth. Dadurch war er imstande, gerade das zu vollbringen, was er gerade vollbracht hat. Und zahlreiche seiner Anhänger aus dem Orden der Franziskaner mit seinen Dienern und Minoriten hatten in ähnlicher Weise solche Abbilder in ihrem astralischen Leib einverwoben.
Gerade alle die merkwürdigen, sonst rätselhaften Erscheinungen aus jener Zeit werden Ihnen lichtvoll und klar werden, wenn Sie dieses Vermitteln im Weltenwerden zwischen Vergangenheit und Zukunft sich ordentlich vor das Auge der Seele führen. Da kam es nun darauf an, ob diesen Leuten des Mittelalters vom astralischen Leibe des Jesus von Nazareth mehr einverwoben war dasjenige, was wir Empfindungsseele nennen oder mehr die Verstandesseele oder das, was wir Bewußtseinsseele nennen. Denn der astralische Leib des Menschen muß ja in gewisser Beziehung alles dieses in sich enthaltend gedacht werden: also das Ich umschließend und dieses enthaltend gedacht werden, Empfindungsseele, Verstandesseele und Bewußtseinsseele. Ganz sozusagen Empfindungsseele des Jesus von Nazareth war alles in Franz von Assisi. Ganz Empfindungsseele des Jesus von Nazareth war alles in jener wunderbaren Persönlichkeit, die Sie mit der ganzen Seele biographisch verfolgen werden, wenn Sie das Geheimnis ihres Lebens kennen: in der Elisabeth von Thüringen, 1207 geboren. Da haben wir eine solche Persönlichkeit, die einverwoben hatte in die Empfindungsseele ein Abbild des astralischen Leibes des Jesus von Nazareth. Das Rätsel dieser Menschengestalt wird uns gerade durch solch ein Wissen gelöst.
Und vor allen Dingen wird Ihnen eine Erscheinung klar werden, wenn Sie wissen, daß in dieser Zeit die mannigfaltigsten Persönlichkeiten Empfindungsseele, Verstandesseele oder Bewußtseinsseele als Abbilder aus dem astralischen Leib des Jesus von Nazareth in sich einverwoben hatten: Es wird Ihnen verständlich werden jene Wissenschaft, die sonst heute so wenig verstanden und so viel verlästert wird, die man gewöhnlich als die Scholastik bezeichnet. Was hatte sich denn die Scholastik für eine Aufgabe gestellt? Sie hatte sich die Aufgabe gestellt, aus Urteilsgründen heraus, aus dem Intellekt heraus Belege, Beweise zu finden für das, woran man keine historische Anknüpfung, keine physische Vermittlung hatte, und wofür man auch keine unmittelbare hellseherische Gewißheit hatte, wie es in den vorherigen Jahrhunderten war durch den einverwobenen Ätherleib des Jesus von Nazareth. Diese Leute mußten sich so die Aufgabe stellen, daß sie sich sagten: Es ist uns durch Überlieferung mitgeteilt worden, daß in der Geschichte aufgetreten ist jene Wesenheit, die als der Christus Jesus bekannt ist, daß eingegriffen haben in die Menschheitsentwickelung andere geistige Wesenheiten, von denen uns die religiösen Urkunden zeugen. — Aus ihrer Verstandesseele heraus, aus dem Intellekt des Abbildes des Jesus von Nazareth-Astralleibes stellten sie sich die Aufgabe, mit feinen und scharf ausgebauten Begriffen alles das zu beweisen, was in ihren Schriften als Mysterienwahrheiten da war. So entstand jene merkwürdige Wissenschaft, die das größte an Scharfsinn, an Intellekt zu leisten versucht hat, was überhaupt wohl in der Menschheit geleistet worden ist. Durch mehrere Jahrhunderte hindurch - man möge über den Inhalt der Scholastik denken, wie man will — wurde einfach dadurch, daß diese feine, feine Begriffsunterscheidung und Begriffskonturierung getrieben wurde, die Fähigkeit des menschlichen Nachdenkens gepflegt und der Zeitkultur eingeprägt. Es war ja im 13. bis 15. Jahrhundert, daß die Menschheit durch die Scholastik eingeprägt erhalten hat die Fähigkeit, scharfsinnig, eindringend logisch zu denken.
Bei denen, welchen wiederum mehr eingeprägt war die Bewußtseinsseele beziehungsweise das Abbild, das sich als Bewußtseinsseele des Jesus von Nazareth auslebt, trat auf - weil in der Bewußtseinsseele das Ich sitzt - die besondere Erkenntnis, daß im Ich der Christus gefunden werden kann. Und weil sie selber das Element der Bewußtseinsseele aus dem astralischen Leib des Jesus von Nazareth in sich hatten, leuchtete in ihrem Innern ihnen der innere Christus auf, und durch diesen Astralleib erkannten sie, daß der Christus in ihrem Innern der Christus selber war. Das waren die, die Sie kennen als Meister Eckart, Johannes Tauler und die ganzen Träger der mittelalterlichen Mystik.
So sehen Sie, wie die verschiedensten Phasen des astralischen Leibes, die dadurch vervielfältigt wurden, daß die hohe Avatarwesenheit des Christus eingezogen war in den Leib des Jesus von Nazareth, weiter wirkten in der folgenden Zeit und die eigentliche Entwickelung des Christentums bewirkten. Es ist übrigens auch sonst ein wichtiger Übergang. Wir sehen, wie die Menschheit in ihrer Entwickelung auch sonst darauf angewiesen ist, diese Stücke der Jesus von NazarethWesenheit in sich einverleibt zu erhalten. In den ersten Jahrhunderten waren Menschen da, die ganz auf den physischen Plan angewiesen waren; dann kamen Menschen in den folgenden Jahrhunderten, die zugänglich waren in ihrem Ätherleib eingewoben zu erhalten das Element des Ätherleibes des Jesus von Nazareth. Später waren die Menschen sozusagen mehr hingeordnet auf den astralischen Leib; daher konnte ihnen jetzt auch das Abbild des astralischen Leibes des Jesus von Nazareth einverleibt werden. Der astralische Leib ist der Träger der Urteilskraft. Die Urteilskraft erwacht ganz besonders im 12. bis 14. Jahrhundert. Das könnten Sie auch noch aus einer andern Erscheinung ersehen.
Bis zu dieser Zeit war es ganz besonders klar, welche Mysterientiefen das Abendmahl enthielt. Das Abendmahl wurde so hingenommen — höchstens im kleinen wurde darüber diskutiert —, daß man selbst alles das zu empfinden verstand, was in den Worten lag: «Dies ist mein Leib und dies ist mein Blut...», weil der Christus darauf hinwies, daß er vereinigt sein werde mit der Erde, der planetarische Geist der Erde sein werde. Und weil das Kostbarste aus der physischen Erde das Mehl ist, deshalb wurde dem Menschen das Mehl zum Leibe des Christus, und der Saft, der durch die Pflanzen, durch die Reben geht, wurde ihnen etwas von dem Blute des Christus. Durch dieses Wissen wurde der Wert des Abendmahls nicht verringert, sondern im Gegenteil erhöht. Etwas von diesen unendlichen Tiefen fühlte man in diesen Jahrhunderten, bis dann die Urteilskraft im astralischen Leib erwachte. Von da ab erwacht auch erst der Zweifel. Von da ab begann auch erst der Streit über das Abendmahl. Denken Sie einmal darüber nach, wie im Hussitismus, wie im Luthertum und seinen Spaltungen des Zwinglianismus und Calvinismus diskutiert wird, was das Abendmahl sein soll! Solche Diskussionen wären früher nicht möglich gewesen, weil man da noch ein unmittelbares Wissen von dem Abendmahl hatte. Aber da sehen wir bewahrheitet ein großes historisches Gesetz, das besonders für Geisteswissenschafter wichtig sein sollte: Solange die Leute wußten, was das Abendmahl war, hatten sie nicht diskutiert, erst als sie verloren hatten das unmittelbare Wissen vom Abendmahl, fingen sie zu diskutieren an. Betrachten Sie es überhaupt als ein Anzeichen, daß man irgendeine Sache eigentlich nicht weiß, wenn man über diese Sache zu diskutieren anfängt. Wo Wissen ist, wird das Wissen erzählt, und da ist eigentlich keine besondere Lust am Diskutieren vorhanden. Wo Lust am Diskutieren ist, da ist in der Regel kein Wissen von der Wahrheit. Die Diskussion beginnt erst mit dem Nichtwissen, und es ist stets und überall ein Zeichen des Verfalls in bezug auf den Ernst einer Sache, wenn Diskussionen beginnen. Auflösung der betreffenden Strömung kündigt sich immer mit Diskussionen an. Das ist sehr wichtig, daß man das auf geisteswissenschaftlichem Felde immer wieder und wieder begreifen lernt, daß der Wille zum Diskutieren eigentlich als ein Zeichen der Unwissenheit aufgefaßt werden darf. Dagegen sollte dasjenige, was dem Diskutieren gegenübersteht, der Wille zum Lernen, der Wille, nach und nach einzusehen, um was es sich handelt, gepflegt werden.
Hier sehen wir eine große historische Tatsache an der Entwickelung des Christentums selber bewahrheitet. Wir können aber noch etwas anderes lernen, wenn wir sehen, wie in diesen charakterisierten Jahrhunderten des Christentums die Urteilskraft - das, was im astralischen Leibe ist -, diese scharfe intellektuelle Weisheit ausgestaltet wird. Allerdings, wenn wir Realitäten, nicht Dogmen, ins Auge fassen, dann können wir daran lernen, was das Christentum im Fortschreiten überhaupt alles getan hat. Was ist denn aus der Scholastik geworden, wenn wir sie nicht ihrem Inhalt nach auffassen, sondern wenn wir sie als Heranzüchtung, Heranerziehung von Fähigkeiten ins Auge fassen? Wissen Sie, was daraus geworden ist? Die moderne Naturwissenschaft ist daraus geworden! Die moderne Naturwissenschaft ist gar nicht denkbar ohne die Realität einer christlichen Wissenschaft des Mittelalters. Nicht nur, daß Kopernikus ein Domherr war, daß Giordano Bruno ein Dominikaner war, sondern alle die Gedankenformen, mit denen man seit dem 15., 16. Jahrhundert über die Naturobjekte sich hermachte, sind nichts anderes als das, was heranerzogen, herangezüchtet worden ist vom 11. bis 16. Jahrhundert durch die christliche Wissenschaft des Mittelalters. Diejenigen leben nicht in der Realität, sondern in Abstraktionen, die da nachschlagen in den Büchern der Scholastik, das mit der neueren Naturwissenschaft vergleichen und dann sagen: Haeckel und so weiter behaupten etwas ganz anderes. Auf Realitäten kommt es an! Ein Haeckel, ein Darwin, ein Du Bois-Reymond, ein Huxley und andere wären alle unmöglich, wenn nicht die christliche Wissenschaft des Mittelalters vorangegangen wäre. Denn daß sie so denken können, das verdanken sie der christlichen Wissenschaft des Mittelalters. Das ist die Realität. Daran hat die Menschheit denken gelernt im wahren Sinne des Wortes.
Die Sache geht noch weiter. Lesen Sie David Friedrich Strauß. Versuchen Sie zu schauen auf die Art und Weise, wie er denkt. Versuchen Sie seine Gedankengebilde sich klarzulegen: wie er darstellen will, daß das ganze Leben des Jesus von Nazareth ein Mythos ist. Wissen Sie, woher er die Gedankenschärfe hat? Er hat sie aus der christlichen Wissenschaft des Mittelalters. Alles das, womit man heute dasChristentum so radikal bekämpft, das ist gelernt an der christlichen Wissenschaft des Mittelalters. Es könnte heute eigentlich gar keinen Gegner des Christentums geben, bei dem man nicht leicht nachweisen könnte, daß er gar nicht so denken könnte, wie er denkt, wenn er die Gedankenformen nicht gelernt hätte an der christlichen Wissenschaft des Mittelalters. Das hieße allerdings die Weltgeschichte real betrachten.
Und was ist denn seit dem 16. Jahrhundert geschehen? Seit dem 16. Jahrhundert ist immer mehr und mehr das Ich selber zur Geltung gekommen, damit auch der menschliche Egoismus und damit der Materialismus. Man hat verlernt und vergessen, was das Ich alles an Inhalt aufgenommen hat: man mußte sich daher beschränken auf das, was das Ich beobachten kann, was das Instrument der Sinnlichkeit dem gewöhnlichen Verstande geben kann, und nur das konnte es in die innerliche Wohnstätte nehmen. Eine Kultur der Egoität ist die Kultur seit dem 16. Jahrhundert. Was muß nun in dieses Ich hineinkommen? Die christliche Entwickelung hat durchgemacht eine Entwickelung in dem äußeren physischen Leib, eine Entwickelung im Ätherleib, eine solche im astralischen Leib, und bis zum Ich ist sie hinaufgedrungen. Jetzt muß sie in dieses Ich aufnehmen die Mysterien und Geheimnisse des Christentums selber. Jetzt muß es möglich sein, das Ich zum Christus-empfänglichen Organ zu machen, nachdem eine Weile das Ich das Denken gelernt hat durch das Christentum und die Gedanken angewendet hat auf die Außenwelt. Jetzt muß dieses Ich wiederum die Weisheit finden, welche die Urweisheit des großen Avatars, des Christus selber ist. Und wodurch muß das geschehen? Durch die geisteswissenschaftliche Vertiefung des Christentums. Sorgsam vorbereitet durch die drei Stufen der physischen, der ätherischen und der astralischen Entwickelung, würde es jetzt darauf ankommen, daß im Innern das Organ sich dem Menschen erschließe, um nunmehr in seine geistige Umwelt zu schauen mit jenem Auge, das ihm der Christus öffnen kann. Als die größte Avatarwesenheit ist der Christus auf die Erde herabgestiegen. Stellen wir uns auf diese Perspektive ein: versuchen wir so die Welt anzuschauen, wie wir die Welt anschauen können, wenn wir den Christus in uns aufgenommen haben. Dann finden wir unseren ganzen Weltenwerdegang durchglüht und durchflutet von der Christus-Wesenheit. Das heißt, wir schildern, wie nach und nach entstanden ist auf dem Saturn der physische Leib des Menschen, wie auf der Sonne der Ätherleib hinzutrat, auf dem Mond der astralische Leib, und auf der Erde dann das Ich dazugekommen ist, und wir finden, wie das alles zu dem Ziel hinstrebt, immer selbständiger und individueller zu werden, um jene Weisheit, die von der Sonne zur Erde übergeht, der Erdenentwickelung einzuverleiben. Sozusagen zu dem perspektivischen Mittelpunkt der Weltenbetrachtung muß für das freigewordene Ich der neueren Zeit der Christus und das Christentum werden.
So sehen Sie, wie das Christentum sich nach und nach vorbereitet hat zu dem, was es werden soll. Mit seiner physischen Erkenntnisfähigkeit hat in den ersten Jahrhunderten der Christ das Christentum aufgenommen, dann später mit seiner ätherischen Erkenntnisfähigkeit und mit seiner astralischen Erkenntnisfähigkeit durch das Mittelalter hindurch. Dann wurde das Christentum in seiner wahren Gestalt eine Weile zurückgedrängt, bis das Ich durch die drei Leiberim Werdegang der nachchristlichen Entwickelung erzogen worden ist. Aber nachdem dieses Ich denken und den Blick in die objektive Welt hinauszurichten gelernt hat, ist es jetzt auch reif, in dieser objektiven Welt in allen Erscheinungen das zu schauen, was an geistigen Tatsachen mit der Mittelpunktswesenheit, mit der Christus-Wesenheit so innig verknüpft ist: den Christus in den mannigfaltigsten Gestalten allüberall als die Grundlage zu schauen.
Damit stehen wir am Ausgangspunkte eben des geisteswissenschaftlichen Begreifens und Erkennens des Christentums, und wir erkennen, welche Aufgabe, welche Mission dieser Bewegung für Geist-Erkenntnis zugeteilt ist. Da erkennen wir zugleich die Realität dieser Mission. So wie der einzelne Mensch physischen Leib, Ätherleib, Astralleib und Ich hat und nach und nach hinaufsteigt zu immer höheren Höhen, so ist es auch im geschichtlichen Werdegang des Christentums. Man möchte sagen: Auch das Christentum hat einen physischen Leib, einen Ätherleib, einen Astralleib und ein Ich, ein Ich, das sogar seinen Ursprung verleugnen kann wie in unserer Zeit, wie überhaupt das Ich egoistisch werden kann, aber doch ein Ich, das zu gleicher Zeit auch die wahre Christus-Wesenheit in sich aufnehmen und zu immer höheren Stufen des Daseins aufsteigen kann. — Was der Mensch im einzelnen ist, das ist die große Welt sowohl in ihrer Gesamtheit als im Verlauf ihres geschichtlichen Werdens.
Wenn wir die Sache so betrachten, eröffnet sich uns vom geisteswissenschaftlichen Standpunkt aus eine weite Zukunftsperspektive. Und wir wissen, wie diese unser Herz ergreifen und mit Enthusiasmus erfüllen kann. Wir begreifen immer mehr und mehr, was wir zu tun haben, und wir wissen auch, daß wir nicht im dunkeln tappen. Denn wir haben uns keine Ideen ausgeheckt, die wir willkürlich in die Zukunft hineinstellen wollen, sondern diejenigen Ideen wollen wir haben und ihnen allein folgen, die nach und nach durch die Jahrhunderte der christlichen Entwickelung vorbereitet worden sind. So wahr es ist, daß das Ich erst erscheinen und nach und nach hinaufentwickelt werden muß zum Geistselbst, Lebensgeist und Geistesmenschen, nachdem der physische Leib, der Ätherleib und astralische Leib zuerst vorhanden waren, so wahr konnte sich der moderne Mensch mit seiner Ich-Gestalt, mit seinem heutigen Denken nur entwickeln aus der astralischen, der ätherischen und der physischen Gestalt des Christentums heraus. Ich ist das Christentum geworden. So wahr, wie das die Entwickelung aus der Vergangenheit war, so wahr ist es, daß die Ich-Gestalt der Menschheit erst in Erscheinung treten kann, nachdem die astralische und ätherische Gestalt des Christentums entwickelt worden ist. Das Christentum wird sich in die Zukunft fortentwickeln, es wird noch ganz andere Dinge der Menschheit darbieten, und die christliche Entwickelung und die christliche Lebenshaltung werden in neuer Gestalt erstehen: es wird der umgewandelte astralische Leib erscheinen als das christliche Geistselbst, der umgewandelte Ätherleib als der christliche Lebensgeist. Und in einer leuchtenden Zukunftsperspektive des Christentums glänzt vor unserer Seele auf als der Stern, dem wir zuleben, der Geistesmensch, ganz durchleuchtet und durchglüht von dem Geiste des Christentums.
Christianity in the Development of Our Present Humanity
Leading Individualities and Avataric Beings
From the lecture given here on more complicated questions of reincarnation, you have seen that with the further advancement of the spiritual scientific worldview, what could initially be given as elementary truths is modified, and that we gradually ascend to higher and higher truths. It therefore remains true that in the beginning, general world truths should be presented as elementary and as simply as possible. But it is also necessary to gradually ascend from the elementary to the higher truths, for it is through these higher truths that we gradually attain what spiritual science is intended to give us: namely, the ability to understand and penetrate the world that surrounds us in the sensory, physical sphere. Now, of course, we still have a long way to go before we will be able to draw any connections between the spiritual lines and forces that lie behind the sensory world. But already through some of what has been said in the last few hours, this or that phenomenon of our existence will have become clearer and more understandable. Today we want to advance a little further in this direction, and we want to talk again about more complicated questions of reincarnation, of re-embodiment.
To this end, we want to make it clear above all that there is a difference between the beings who occupy a leading position in the evolution of humanity on Earth. In the course of our Earth's evolution, we have to distinguish between leading individualities who, so to speak, have developed from the beginning with humanity on Earth as it is, only that they have progressed more quickly. One might say that if we go back to the distant Lemurian past, we find the most diverse degrees of development among the human beings who were incarnated at that time. All the souls that were incarnated at that time have undergone reincarnation, re-embodiment, again and again throughout the subsequent Atlantean period and our post-Atlantean period. The souls have developed at different speeds. There are souls that have developed relatively slowly through the various incarnations and still have a long, long way to go in the future. But there are also souls that have developed quickly, that have, one might say, made extensive use of their incarnations, and are therefore now at such a high level in a soul-spiritual, that is, spiritual sense, that normal people today will only reach such a level in a very, very distant future. But if we remain in this sphere of souls, we can still say: however advanced these individual souls may be, however far they may tower above normal human beings, they have nevertheless undergone a similar process within our Earth's evolution as the rest of humanity; they have simply progressed more quickly.
Apart from these leading individualities, which are thus similar to the rest of humanity, only standing on a higher level, there are also other individualities, other beings, in the course of human evolution, who have by no means passed through various incarnations in the same way as other human beings. We can illustrate what lies behind this by saying that there were beings at the time of the Lemurian development we have just considered who did not need to descend so deeply into physical embodiment as the other human beings, as all the beings just described, beings who who could have continued their development in higher, more spiritual regions, who therefore did not need to descend into physical bodies for their own further progress. However, in order to intervene in the course of human development, such a being can descend, as it were, vicariously into a body such as that which human beings have. Thus, at any given time, a being can appear, and when we examine it clairvoyantly in relation to its soul, we cannot say, as we do with other human beings, that we trace it back in time and find it in a previous physical incarnation, trace it further back and find it again in another incarnation, and so on. Instead, we must say to ourselves: If we trace the soul of such a being back through time, we may not even come to an earlier incarnation of such a being in the flesh. But if we do come to one, it is only because such a being can descend more often in the intervals between lives and incarnate itself in a human body as a substitute. Such a spiritual being, which descends into a human body in order to intervene in human development without itself having any part in this embodiment, without what it experiences here in the world having any meaning for itself, is called an “avatar” in Eastern wisdom. And that is the difference between a leading entity that has emerged from human evolution itself and one that is called an avatar: an avatar entity has no fruit to reap for itself from its physical incarnations, or from the one physical incarnation it undergoes, because it enters a physical body as an entity for the salvation and progress of human beings. So, as I said, such an avatar entity can enter a human body either once or several times in succession, and it is then something completely different from another human individuality.
The greatest avatar entity that has lived on Earth, as you can gather from the spirit of all the lectures given here, is Christ, the entity we call Christ, who took possession of the body of Jesus of Nazareth in the thirtieth year of his life. This being, who first came into contact with our Earth at the beginning of our calendar, was incarnated in a physical body for three years and has been connected with the astral sphere, that is, with the spiritual sphere of our supersensible world, ever since. This being is of a very unique significance as an avataric being. We would search in vain for the Christ entity in an earlier human incarnation on Earth, whereas other, lower avatar entities can indeed incarnate more frequently. The difference lies not in the fact that they incarnate more often, but in the fact that they do not derive any benefit for themselves from their incarnations on Earth. Human beings give nothing to the world; they only take. These beings only give; they take nothing from the Earth. Now, however, if you want to understand this matter properly, you must distinguish between such a high avataric being as Christ was and lower avataric beings.
Such avatar beings can have the most diverse tasks on our Earth. We can first speak of such a task of avatar beings. And so that we do not get lost in speculation, let us immediately approach a concrete case and illustrate what such a task can consist of.
You all know from the story surrounding Noah that in the ancient Hebrew account, a large part of post-Atlantean, post-Noah humanity is traced back to the three patriarchs Shem, Ham, and Japheth. Today we do not want to go into what Noah and these three patriarchs represent to us in another respect. We just want to make it clear that the Hebrew scriptures, which speak of Shem, the son of Noah, trace the entire tribe of the Semites back to Shem as their patriarch. A truly occult view of such a thing, of such a story, is based everywhere on deeper truths. Those who are able to investigate such matters from an occult perspective know the following about Shem, the progenitor of the Semites.
For such a personality, who is to become the progenitor of an entire tribe, provisions must be made from birth, or even earlier, to ensure that he can indeed become this progenitor. How is it ensured that such an individuality as Sem, for example, can become the progenitor of such an entire people or tribal community? In Sem's case, this was achieved by giving him a specially prepared etheric body, so to speak. We know that when a human being is born into this world, he or she structures his or her individuality, his or her etheric or life body, alongside the other members of the human being. For such a tribal ancestor, a special etheric body must be prepared, so to speak, which is, as it were, the model etheric body for all the descendants who follow this individuality in subsequent generations. Thus, in such a tribal individuality, we have a typical etheric body, as it were, the model etheric body; and then, through blood relationship, the matter passes through the generations in such a way that, in a certain sense, the etheric bodies of all descendants belonging to the same tribe are images of the etheric body of the ancestor. Thus, something like an image of the etheric body of Shem was woven into all the etheric bodies of the Semitic people. How is such a thing brought about in the course of human evolution?
If we look more closely at Shem, we find that his etheric body acquired its archetypal form through the weaving of an avatar into his etheric body — albeit not an avatar so highly evolved that we can compare it with certain other avatar beings; but nevertheless, a highly evolved avatar being had descended into his etheric body, which, however, was not connected with the astral body or with Sem's ego, but had woven itself, so to speak, into Sem's etheric body. And we can study from this example what significance it has when an avatar being participates in the constitution, in the composition of the human being. What is the point of a human being like Sem, who has such a task as the progenitor of an entire people, having an avatar entity woven into his body, so to speak? The meaning is that every time an avatar being is woven into a physical human being, one or more members of this human being can multiply and split apart.
In fact, because an avatar entity was woven into the etheric body of Shem, it was possible for countless images of the original to be created and woven into all the people who followed the progenitor in successive generations. Thus, one of the purposes of the descent of an avataric entity is to contribute to the multiplication of one or more members of the entity in question, which is animated by the avatar. Countless images of the original arise, all of which are formed after it. As you can see, there was a particularly valuable etheric body in this sem, an archetypal etheric body that was prepared by a high avatar and then woven into the sem so that it could descend in many images to all those who were to be related by blood to this ancestor.
Now, we have already spoken in the lesson mentioned at the beginning about the existence of a spiritual economy, which consists in the preservation of something particularly valuable and its transfer into the future. We have heard that not only the ego is reincarnated, but that the astral body and the etheric body can also be reincarnated. Apart from the fact that countless images of Sem's etheric body were created, Sem's own etheric body was also preserved in the spiritual world, because this etheric body could later be put to very good use in the mission of the Hebrew people. All the characteristics of the Hebrew people had originally found expression in this etheric body. If something particularly important were to happen to the ancient Hebrew people, if someone were to be given a special task, a special mission, then this could best be done by an individual who carried within themselves the etheric body of the forefather.
In fact, an individual who intervened in the history of the Hebrew people later carried the etheric body of the forefather. Here we have one of those wonderful complications in the evolution of humanity that can explain so much to us. We are dealing with a very high individuality that had to condescend, so to speak, to speak to the Hebrew people in an appropriate manner and give them the strength for a special mission, much as a spiritually outstanding person would have to speak to a lowly tribe and he would have to learn the language of that tribe, but one does not have to claim that the language is anything that elevates him; the person concerned only has to make himself comfortable in that language. In the same way, a high individuality had to make itself comfortable in the etheric body of Shem himself in order to be able to give a very specific impulse to the ancient Hebrew people. This individuality, this personality, is the same one you find in biblical history under the name Melchizedek. This is the individuality that, so to speak, attracted the etheric body of Shem in order to then give the impulse to Abraham, which you find so beautifully described in the Bible. So apart from the fact that what was contained in the individuality of Shem was multiplied by the fact that an avatar being was embodied in it and then woven into all the other etheric bodies of the members of the Hebrew people, Shem's own etheric body was preserved in the spiritual world so that Melchizedek could later carry it, who was to give the Hebrew people an important impulse through Abraham.
The facts behind the physical world are so finely interwoven that they alone can explain what happens in the physical world. We can only learn about history by pointing to such facts: to spiritual facts that lie behind physical facts. History can never be explained by itself if we remain confined to physical facts.
What we have now discussed, namely that through the descent of an avatar being, the constitutional elements of the human being who is the bearer of such an avatar being are multiplied and transferred to others, appearing as images of the archetype, takes on a very special importance through the appearance of Christ on earth. Through the fact that the avataric being of Christ dwelt in the body of Jesus of Nazareth, it was possible for the etheric body of Jesus of Nazareth to be multiplied countless times, as well as the astral body and even the I, the I as an impulse, as it was kindled in the astral body at that time, into the threefold shell of Jesus of Nazareth. But first, let us consider that the avataric presence made it possible to multiply the etheric body and the astral body of Jesus of Nazareth.
Now one of the most significant turning points in humanity is occurring, precisely through the appearance of the Christ principle in the evolution of the earth. What I have told you about Sem is basically typical and characteristic of the pre-Christian era. When an etheric body or an astral body is multiplied in this way, the images of it are usually transferred to people who are related by blood to the one who had the original image. The images of the etheric body of Sem were therefore transferred to the members of the Hebrew tribe. This changed with the appearance of the Christ avatar being. The etheric body and the astral body of Jesus of Nazareth were multiplied and, as such, were now suspended until they could be used in the course of human evolution. But they were not bound to this or that nationality, to this or that tribe, but wherever a human being was found in the subsequent period, regardless of their nationality, who was mature and suitable to receive an astral image of the astral body of Jesus of Nazareth or an etheric image of the etheric body of Jesus of Nazareth woven into their own astral body, these could be woven into them.
Thus we see how it was possible that in the subsequent period, let us say, all kinds of people were woven into the astral body or etheric body of Jesus of Nazareth like imprints.
The intimate history of Christian development is connected with this fact. What is usually described as the history of Christian development is a sum of entirely external events. And therefore, far too little attention is paid to the most important thing, namely the division into real periods in Christian development. Anyone who can gain a deeper insight into the course of Christian development will easily recognize that in the first centuries of the Christian era, the way in which Christianity spread was completely different from that in later centuries. In the first Christian centuries, the spread of Christianity was, so to speak, bound up with everything that could be achieved on the physical plane. We need only look at the first teachers of Christianity to see how much emphasis was placed on physical memories, physical connections, and everything that had remained physical. Just think of how Irenaeus, who contributed greatly to the spread of Christian teaching in various countries in the first century, placed great value on memories going back to those who had themselves heard the disciples of the apostles. Great importance was attached to being able to prove through such physical memories that Christ himself had taught in Palestine. For example, it is particularly emphasized that Papias himself sat at the feet of the disciples of the apostles. The places where such personalities sat are even shown and described, who were still eyewitnesses to the fact that Christ lived in Palestine. [The propagating living memory of physical events] is what is particularly emphasized in the first centuries of Christianity.
You can see how much emphasis is placed on everything that has remained physical in the words of the old Augustine, who stands at the end of this period and says: Why do I believe in the truths of Christianity? Because the authority of the Catholic Church compels me to do so. For him, the physical authority is that something exists in the physical world, the important and essential thing, that a body has been preserved which, linking personality to personality, reaches up to the one who was a companion of Christ, such as Peter. That is the decisive factor for him. We can therefore see that it is the documents, the impressions of the physical plane, that are given the greatest value in the first centuries of the spread of Christianity.
This changed after the time of Augustine, lasting until about the 10th, 11th, and 12th centuries. At that point, it was no longer possible to rely on living memory, to draw only on documents from the physical realm, because they were too far in the past. There is also something completely different in the whole mood, in the mindset of the people who now accepted Christianity—and this is especially true of the European peoples. At this time, there is indeed something like a kind of immediate knowledge that a Christ exists, that a Christ died on the cross, that he lives on. From the 4th and 5th centuries to the 10th and 12th centuries, there were a large number of people to whom it would have seemed extremely foolish to say that one could doubt the events in Palestine, because they knew better. These people were particularly widespread in European countries. They had always been able to experience something within themselves that was a kind of small-scale revelation of Paul, which Paul, who until then had been Saul, experienced on the road to Damascus and through which he became Paul.
How was it possible for a number of people in those centuries to receive such revelations about the events in Palestine, which were in a certain sense clairvoyant? This was possible because during those centuries the images of the multiplied etheric body of Jesus of Nazareth, which had been preserved, were woven into the etheric bodies of a large number of people, so that they were able to attract them, so to speak. Their etheric body did not consist exclusively of this image of the etheric body of Jesus, but an image of the original Jesus of Nazareth was woven into their etheric body. People who were able to have such an etheric body within themselves and who were therefore able to have direct knowledge of Jesus of Nazareth and also of the Christ existed during these centuries. This also detached the image of Christ from the external historical, physical tradition. And it seems most detached to us in that wonderful poem of the 9th century known as the Heliand poem, which dates from the time of Louis the Pious, who reigned from 814 to 840, and which was written down by an outwardly simple man from Saxony. In relation to his astral body and his ego, he could not even come close to what was in his etheric body. For interwoven with his etheric body was an image of the etheric body of Jesus of Nazareth. This simple Saxon singer who wrote this poem had the certainty from direct clairvoyant perception that Christ exists on the astral plane and is the same one who was crucified on Golgotha! And because this was an immediate certainty for him, he no longer needed to adhere to historical documents. He no longer needed physical proof that Christ was there. He therefore describes him detached from the whole scene in Palestine, detached from the peculiarities of Judaism. He describes him more or less as the leader of a Central European or Germanic tribe, and those who are his followers, the “apostles” around him, he describes as the servants of a Germanic prince. All the external scenery is changed, only what is actually essential, the eternal in the Christ figure, the structure of events, has remained. He, who had such direct knowledge based on such an important foundation as the imprint of the etheric body of Jesus of Nazareth, was not obliged to adhere strictly to the immediate historical events when he spoke of Christ. He clothed what he had as direct knowledge in a different external setting. And just as we have been able to describe in this writer of the Heliand poem one of the remarkable personalities who had woven into his etheric body an image of the etheric body of Jesus of Nazareth, so we could find other personalities in this period who had something similar. Thus we see how behind physical events the most important thing is taking place, which can explain history to us in an intimate way.
If we now continue to follow Christian development, we come to the 11th, 12th, and 15th centuries. Here there was again a completely different mystery that carried the whole development forward. First, it was, so to speak, the memory of what was on the physical plane, then it was the etheric that immediately wove itself into the etheric bodies of the bearers of Christianity in Central Europe. In the later centuries, from the 12th to the 15th century, it was especially the astral body of Jesus of Nazareth that was woven into numerous images of the astral bodies of the most important bearers of Christianity. Such people then had an ego that could form very false ideas about all kinds of things, but in their astral bodies there lived an immediacy of power, of devotion, an immediate certainty of the sacred truths. Deep fervor, very immediate conviction, and under certain circumstances also the ability to justify this conviction, lay in such people. What sometimes strikes us as so strange about these personalities is that their ego was often not at all equal to what their astral body contained, because it had woven into itself an image of the astral body of Jesus of Nazareth. What their ego did sometimes seemed grotesque, but the world of their moods and feelings, their fervor, was magnificent and sublime. One such personality, for example, is Francis of Assisi. And precisely when we study Francis of Assisi and cannot understand his conscious ego as modern human beings, yet still feel the deepest reverence for his entire emotional world, for everything he did, this becomes understandable from such a point of view. He was one of those who had woven into themselves an image of the astral body of Jesus of Nazareth. This enabled him to accomplish precisely what he did. And many of his followers from the Franciscan order, with his servants and Minorites, had woven similar images into their astral bodies.
All the strange and otherwise mysterious phenomena of that time will become clear and luminous to you if you bring this mediation in the becoming of the worlds between past and future properly before the eye of your soul. It now depended on whether these people of the Middle Ages had more of what we call the sentient soul or more of the intellectual soul or what we call the conscious soul woven into the astral body of Jesus of Nazareth. For the astral body of the human being must be thought of as containing all of these things in a certain relationship: that is, it must be thought of as encompassing and containing the I, the sentient soul, the intellectual soul, and the conscious soul. The sentient soul of Jesus of Nazareth was, so to speak, entirely present in Francis of Assisi. The entire sentient soul of Jesus of Nazareth was present in that wonderful personality whom you will follow with your whole soul in her biography when you know the secret of her life: Elizabeth of Thuringia, born in 1207. Here we have a personality who had woven into her sentient soul an image of the astral body of Jesus of Nazareth. The mystery of this human figure is solved for us precisely through such knowledge.
And above all, one thing will become clear to you when you know that at that time the most diverse personalities had woven into themselves the feeling soul, the intellectual soul, or the consciousness soul as images from the astral body of Jesus of Nazareth: You will understand that science which is otherwise so little understood and so much reviled today, which is usually called scholasticism. What task had scholasticism set itself? It had set itself the task of finding, on the basis of judgment, out of the intellect, evidence and proof for that which had no historical connection, no physical mediation, and for which there was also no immediate clairvoyant certainty, as was the case in previous centuries through the interwoven etheric body of Jesus of Nazareth. These people had to set themselves the task of saying: We have been told by tradition that a being known as Christ Jesus appeared in history, that other spiritual beings intervened in the development of humanity, as the religious documents testify. From their intellectual soul, from the intellect of the image of the astral body of Jesus of Nazareth, they set themselves the task of proving with subtle and sharply developed concepts everything that was contained in their writings as mystery truths. Thus arose that remarkable science which attempted to achieve the greatest feat of acumen and intellect that has ever been accomplished in humanity. Throughout several centuries—whatever one may think of the content of scholasticism—the ability of human thought was cultivated and imprinted on the culture of the time simply by the pursuit of this fine, fine differentiation and contouring of concepts. It was in the 13th to 15th centuries that humanity acquired, through scholasticism, the ability to think astutely and penetratingly logically.
Those who were more imbued with the consciousness soul, or rather with the image that lives out as the consciousness soul of Jesus of Nazareth, came to the special realization that Christ can be found in the I, because the I is located in the consciousness soul. And because they themselves had the element of the consciousness soul from the astral body of Jesus of Nazareth within them, the inner Christ shone forth within them, and through this astral body they recognized that the Christ within them was Christ Himself. These were the people you know as Meister Eckhart, Johannes Tauler, and all the bearers of medieval mysticism.
So you see how the various phases of the astral body, which were multiplied by the high avataric presence of Christ entering the body of Jesus of Nazareth, continued to work in the following period and brought about the actual development of Christianity. Incidentally, this is also an important transition in other respects. We see how humanity in its development is also dependent on incorporating these parts of the being of Jesus of Nazareth into itself. In the first centuries, there were people who were completely dependent on the physical plane; then, in the following centuries, people came who were receptive to receiving the element of the etheric body of Jesus of Nazareth into their etheric bodies. Later, people were, so to speak, more oriented toward the astral body; therefore, the image of the astral body of Jesus of Nazareth could now be incorporated into them. The astral body is the carrier of the power of judgment. The power of judgment awakens particularly in the 12th to 14th centuries. You can also see this from another phenomenon.
Until that time, it was particularly clear what mysteries the Last Supper contained. The Last Supper was accepted — at most there was a little discussion about it — in such a way that people understood everything that was contained in the words: “This is my body and this is my blood...”, because Christ pointed out that he would be united with the earth and become the planetary spirit of the earth. And because the most precious thing in the physical earth is flour, flour became the body of Christ for human beings, and the juice that flows through plants and vines became something of the blood of Christ for them. This knowledge did not diminish the value of the Last Supper, but rather increased it. Something of these infinite depths was felt in those centuries until the power of judgment awakened in the astral body. From then on, doubt also awakened. From then on, the dispute about the Lord's Supper also began. Think about how, in Hussitism, in Lutheranism and its divisions of Zwinglianism and Calvinism, there is discussion about what the Lord's Supper should be! Such discussions would not have been possible in the past because people still had direct knowledge of the Lord's Supper. But here we see confirmed a great historical law that should be particularly important for scholars of the humanities: as long as people knew what the Lord's Supper was, they did not discuss it; only when they lost their direct knowledge of the Lord's Supper did they begin to discuss it. Consider it a sign that you do not really know something when you start discussing it. Where there is knowledge, knowledge is shared, and there is no particular desire to discuss it. Where there is a desire to discuss, there is usually no knowledge of the truth. Discussion only begins with ignorance, and it is always and everywhere a sign of decline in relation to the seriousness of a matter when discussions begin. The dissolution of the movement in question always announces itself with discussions. It is very important that we learn again and again in the field of the humanities that the will to discuss can actually be understood as a sign of ignorance. On the other hand, what stands in opposition to discussion should be cultivated: the will to learn, the will to gradually understand what is at stake.
Here we see a great historical fact confirmed in the development of Christianity itself. But we can learn something else when we see how, in these characteristic centuries of Christianity, the power of judgment—that which is in the astral body—is developed into this sharp intellectual wisdom. However, if we look at realities, not dogmas, then we can learn from what Christianity has done in its progress. What has become of scholasticism if we do not consider its content, but rather view it as the cultivation and development of abilities? Do you know what has become of it? It has become modern natural science! Modern natural science is inconceivable without the reality of Christian science in the Middle Ages. Not only was Copernicus a canon, and Giordano Bruno a Dominican, but all the thought forms with which people have approached natural objects since the 15th and 16th centuries are nothing other than what was cultivated and nurtured from the 11th to the 16th century by Christian science in the Middle Ages. Those people do not live in reality, but in abstractions, looking things up in scholastic books, comparing them with modern natural science, and then saying: Haeckel and so on claim something completely different. What matters is reality! A Haeckel, a Darwin, a Du Bois-Reymond, a Huxley, and others would all be impossible if the Christian science of the Middle Ages had not preceded them. For they owe their ability to think in this way to the Christian science of the Middle Ages. That is reality. Humanity has learned to think in the true sense of the word.
The matter goes even further. Read David Friedrich Strauss. Try to look at the way he thinks. Try to clarify his thought structures: how he wants to portray the whole life of Jesus of Nazareth as a myth. Do you know where he got his sharpness of thought? He got it from the Christian science of the Middle Ages. Everything that is used today to fight Christianity so radically was learned from medieval Christian science. In fact, there could be no opponent of Christianity today who could not easily be shown to be incapable of thinking the way he does if he had not learned the thought forms of medieval Christian science. That would mean, however, looking at world history realistically.
And what has happened since the 16th century? Since the 16th century, the ego itself has become increasingly important, and with it human egoism and materialism. People have forgotten what the I has absorbed in terms of content: they have had to limit themselves to what the I can observe, to what the instruments of the senses can give to the ordinary mind, and only that could be taken into the inner dwelling place. The culture since the 16th century has been a culture of egoism. What must now enter into this I? Christian development has undergone a development in the outer physical body, a development in the etheric body, and a development in the astral body, and it has risen up to the ego. Now it must take into this ego the mysteries and secrets of Christianity itself. Now it must be possible to make the ego an organ receptive to Christ, after the ego has learned to think through Christianity and has applied its thoughts to the outer world. Now this ego must in turn find the wisdom that is the original wisdom of the great Avatar, Christ himself. And how must this happen? Through the spiritual scientific deepening of Christianity. Carefully prepared through the three stages of physical, etheric, and astral development, it would now be important for the organ within to open itself to the human being so that he can now look into his spiritual environment with the eye that Christ can open for him. Christ descended to earth as the greatest avatar. Let us adjust ourselves to this perspective: let us try to look at the world as we can look at it when we have taken Christ into ourselves. Then we find our entire world evolution permeated and flooded by the Christ Being. That is to say, we describe how the physical body of the human being gradually arose on Saturn, how the etheric body was added on the Sun, the astral body on the Moon, and then the I came into being on the Earth, and we find how all this strives toward the goal becoming ever more independent and individual in order to incorporate into the development of the Earth the wisdom that passes from the Sun to the Earth. The Christ and Christianity must become, so to speak, the perspective center of the world view for the liberated I of the newer era.
Thus you see how Christianity has gradually prepared itself for what it is to become. With its physical faculty of cognition, Christianity was accepted in the first centuries, and later, with its etheric and astral faculties of cognition, it was accepted throughout the Middle Ages. Then Christianity in its true form was suppressed for a while, until the I was educated through the three bodies in the course of post-Christian development. But now that this I has learned to think and to look out into the objective world, it is also ready to see in this objective world, in all its manifestations, that which is so intimately connected with the central being, with the Christ being: to see Christ in the most diverse forms everywhere as the foundation.
This brings us to the starting point of spiritual scientific understanding and recognition of Christianity, and we recognize what task, what mission, has been assigned to this movement for spiritual knowledge. At the same time, we recognize the reality of this mission. Just as the individual human being has a physical body, an etheric body, an astral body, and an I, and gradually ascends to ever higher heights, so it is in the historical development of Christianity. One might say: Christianity also has a physical body, an etheric body, an astral body, and an ego, an ego that can even deny its origin, as in our time, just as the ego can become selfish, but nevertheless an ego that can at the same time take in the true Christ being and ascend to ever higher stages of existence. What the human being is in detail is the great world both in its entirety and in the course of its historical development.
When we look at things in this way, a broad perspective of the future opens up to us from the standpoint of spiritual science. And we know how this can seize our hearts and fill them with enthusiasm. We understand more and more what we have to do, and we also know that we are not groping in the dark. For we have not concocted ideas that we want to arbitrarily place in the future, but we want to have and follow only those ideas that have been prepared little by little through the centuries of Christian development. Just as it is true that the I must first appear and gradually develop into the spirit self, the life spirit, and the spirit human being after the physical body, the etheric body, and the astral body have first come into existence, so it is true that modern human beings, with their I-form and their present-day thinking, could only develop out of the astral, etheric, and physical forms of Christianity. I has become Christianity. Just as true as the development from the past was, so true is it that the I-form of humanity can only appear after the astral and etheric forms of Christianity have been developed. Christianity will continue to develop in the future; it will offer humanity completely different things, and Christian development and the Christian attitude toward life will arise in a new form: the transformed astral body will appear as the Christian spirit self, and the transformed etheric body as the Christian life spirit. And in a bright future perspective of Christianity, the spiritual human being shines before our souls like a star toward which we are moving, completely illuminated and inflamed by the spirit of Christianity.