The Mission of the Individual Folk Souls
GA 121
17 June 1910, Oslo
11. Nerthus, Freyja and Gerda. Twilight of the Gods. Vidar and the new Revelation of Christ
In beginning this our last lecture I can assure you that much still remains to be discussed and that in this course of lectures we have touched only the fringe of this subject which covers a wide field. I can only hope that it will not be the last time that we shall speak together here on kindred subjects, and it must suffice if I have introduced this subject with only the briefest indications, since detailed discussion at this present moment would otherwise create further complications.
Like a golden thread running through the last few lectures was the idea that Teutonic mythology contains something which, in imaginative form, is connected in a remarkable way with the knowledge derived from the spiritual research of our time. Now this is also one of the reasons why we may hope that the Folk Spirit, the Archangel, who directs and guides this country (Norway) will imbue modern philosophy and modern spiritual research with the capacities he has developed over the centuries and that henceforth modern spiritual research will be fertilized by uniting with the life-forces of the entire people.
The further we penetrate into the details of Teutonic mythology, the more we shall realize—and this applies to no other mythology—how wonderfully the deepest occult truths are expressed in the symbols of this mythology. Perhaps some of you who have read my Occult Science—an Outline or have heard other lectures which I was able to give here will recall that once upon a time in the course of Earth-evolution an event occurred which we may describe as the descent of those human souls who, in primeval times before the old Lemurian epoch, for very special reasons rose to other planets, to Saturn, Jupiter, Mars, Venus and Mercury, and that these souls in the late Lemurian epoch and throughout the Atlantean epoch, after the hardening forces of the Moon had left the Earth endeavoured to incarnate in human bodies whose capacities had gradually been developed and perfected under Earth conditions. These Saturn-, Jupiter-, Mars-, Venus-, and Mercury-souls then descended upon Earth and this descent can still be verified today in the Akashic Records. During the Atlantean epoch the air of Atlantis was permeated with watery mists and through these mists those on Earth beheld with the old Atlantean clairvoyance the descent of these souls out of the Cosmos. Whenever new beings descended from spiritual heights into the still soft, plastic and pliant bodies of that time, this was understood to be the external manifestation of souls descending out of the Cosmos, out of the atmosphere, out of planetary spheres, in order to incarnate in earthly bodies.
These earthly bodies were fructified by that which poured down from spiritual heights. The memory of this event has survived in the imaginative conceptions of Teutonic mythology and has persisted so long that it was still extant amongst the Southern Germanic peoples at the time when Tacitus wrote his “Germania”. No one will understand the account Tacitus gives of the Goddess Nerthus unless he realizes that this event actually took place.1Chapter 40 of Germania. See also the lecture given by Rudolf Steiner in Basle, 12.xii.1916, entitled Christmas at a Time of Grievous Destiny. The Festivals and their Meaning. Vol. 1. Christmas. (Rudolf Steiner Press). He relates that the chariot of the Goddess Nerthus was driven over the waters. Later on this survived as a solemn ritual; formerly it had been a matter of actual vision. This Goddess offered the human bodies that were suitable to the human souls descending from the planetary spheres. That is the mystery underlying the Nerthus myth and it has survived in all that has come down to us in the older sagas and legends which give intimations of the birth of physical man. Njordr who is intimately related to the Goddess Nerthus is her masculine counterpart. He is said to represent the primeval memory of the descent of the psycho-spiritual beings who in olden time had risen to planetary heights and who, during the Atlantean epoch, had come back and incarnated in human bodies.
In my pamphlet, The Occult Significance of Blood, you can read how miscegenation and contact between different peoples have played a significant role at certain periods. Now not only the mixture of peoples and their interrelationships which led to the introduction of foreign blood, but also the psychic and spiritual development of the Folk Spirits have played a decisive part. The vision of that descent has been preserved in the greatest purity in those sagas which arose in former times in these Northern regions. Hence in the Sagas of the Vanir you can still find one of the oldest recollections of this descent. Especially here in the North, the Finnish tradition still preserves a living memory of this union of the soul-and-spirit which descended from planetary spheres with that which springs out of the body of the Earth and which Northern tradition knows as Riesenheim (Home of the Giants). That which developed out of the body of the Earth belongs to Riesenheim. We realize, therefore, that Nordic man was always aware of spiritual impulses, that he felt within his gradually evolving soul the workings of this old vision of the Gods which was still natural to man here when, in those ancient times, the watery mists of Atlantis still covered the region. Nordic man felt within him some spark of a God who was directly descended from those divine-spiritual Beings, those Archangels who directed the union of soul-and-spirit with the terrestrial and physical. People believed and felt that the God Freyr and his sister Freyja who were once upon a time specially favoured Gods of the North, had originally been those angelic Beings who had poured into the human soul all that this soul required in order to develop further upon the physical plane those old forces which they (the people) had received through their clairvoyant capacities. Within the physical world, the world limited to the external senses, Freyr was the continuer of all that had hitherto been received in a clairvoyant form. He was the living continuation of forces clairvoyantly received. He had therefore to unite with the physical-corporeal instruments existing in the human body itself for the use of these soul-forces, which then transmit to the physical plane what had been perceived in primeval clairvoyance. This is reflected in the marriage of Freyr with Gerda, the Giant's daughter. She is born out of the physical forces of earthly evolution itself. The descent of the divinespiritual into the physical is still mirrored in these mythological symbols. The figure of Freyr portrays in a remarkable way how Freyr makes use of that which enables man to manifest on the physical plane that for which he has been prepared through his earlier clairvoyance. The name of his horse is Bluthuf, indicating that the blood is an essential factor in the development of the ‘I’. A remarkable magic ship is placed at his disposal. It could span the sky or be folded up to fit into a tiny box. What is this magic ship? If Freyr is the power which transmits clairvoyant forces to the physical plane, then this magic ship is something peculiarly his own: it symbolizes the alternation of the soul in day and night. just as the human soul during sleep and until the moment of waking spreads out over the Macrocosm, so too the magic ship spreads its sails and is then folded up again into the cerebral folds to be stowed away in that tiny box—the human skull. You will find all this portrayed in a wonderful way in the mythological figures of Teutonic mythology.
Those of you who probe more deeply into these matters will be gradually convinced that what has been implanted, ‘injected’ into the mind and soul of this Northern people by means of these symbols or pictures is no flight of fancy, but actually stems from the Mystery Schools. Thus in the guiding Archangel or Folk Spirit of the North, much of the old education through clairvoyant perception has survived, much of that which may unfold in a soul which, in the course of its development on the physical plane, is associated with clairvoyant development.
Although not apparent from the external point of view today, the Archangel of the Germanic North had within him this tendency, and thanks to this tendency he is particularly fitted to understand modern Spiritual Science and to transform it in the appropriate manner to satisfy the inherent potentialities of the people. You will therefore appreciate why I have said that the soul of the Germanic peoples in particular is best fitted to understand what I could only indicate briefly in the public lecture which I gave here on the Second Coming of Christ.
Spiritual research today shows us that after Kali Yuga has run its course (which lasted for 5,000 years, approximately from 3,100 BC to AD 1,899) new capacities will appear in the isolated few who are specially fitted to receive them. A time will come when individuals will be able, through the natural development of the new clairvoyance, to perceive something of what is announced only by Spiritual Science or spiritual research. We are told that in the course of the next centuries, increasing numbers of people will be found in whom the organs of the etheric body are so far developed that they will attain to clairvoyance, which today can only be acquired through training. How are we to account for this? What will be the nature of the, etheric body in those few who develop clairvoyance? There will be some who will receive clairvoyant impressions, and I should like to describe to you a typical example. A man performs some act and at the same time feels himself impelled to observe something. A sort of dream vision arises in him which at first he does not understand. But if he has heard of Karma, of how world-events conform to law, he will then realize, little by little, that what he has seen is the karmic counterpart of his present deeds made visible in the etheric world. Thus the first elements of future capacities are gradually developed.
Those who are open to the stimulus of Spiritual Science will, from the middle of the twentieth century on, gradually experience a renewal of that which St. Paul saw in etheric clairvoyance as a mystery to come, the ‘Mystery of the Living Christ’. There will be a new manifestation of Christ, a manifestation which must come when human capacities develop naturally to the point when the Christ can be seen in the world in which He has always been present since the Mystery of Golgotha and in which He can also be experienced by the Initiate. Mankind is gradually growing into that world in order to be able to perceive from the physical plane that which formerly could be perceived only in the Mystery Schools from the perspective of the higher planes.
Nevertheless, occult training is still a necessity. It always presents things in a different light to those who have not undergone occult training. But occult training will, by the transformation of the physical body, show the Mystery of the Living Christ in a new way—as it will be able to be seen etherically from the perspective of the physical plane by a few isolated individuals at first, and later by increasing numbers of people in the course of the next three thousand years. The Living Christ perceived by St. Paul, the Christ who is to be found in the etheric world since the Mystery of Golgotha, will be seen by an ever-increasing number of people.
The manifestations of the Christ will be experienced by man at ever-higher levels. That is the mystery of the evolution of Christ. At the time of the Mystery of Golgotha it was intended that man should comprehend everything from the perspective of the physical plane. It was therefore necessary that he should be able to see Christ on the physical plane, to receive tidings of Him and to bear witness to His dominion on that plane. But mankind is designed to progress and to develop higher powers. He who believes that the manifestation of Christ will be repeated in the form which was valid nineteen hundred years ago can have little understanding of the development of mankind. The manifestation of Christ took place on the physical plane because, at that time, the forces of man were adapted to the physical plane. But those forces will evolve, and in the course of the next three thousand years Christ will be increasingly understood by the more highly developed souls on Earth.
What I have just said is a truth which has long been communicated to a select few from within the esoteric schools and it is a truth that today must pervade the teachings of Spiritual Science in particular, because Spiritual Science is intended to be a preparation for that which is to come. Mankind is now ready for freedom and self-knowledge and it is highly probable that those who proclaim themselves to be the pioneers of the Christ-vision will be denounced as fools on account of their message to mankind. It is possible for mankind to sink still deeper into materialism and to spurn that which could become a most valuable revelation for mankind. Everything that may happen in the future is to a certain extent subject to man's volition; consequently he may miss what is intended for his salvation. It is extremely important to realize that Spiritual Science is a preparation for the new Christ-revelation.
Materialism holds a twofold danger. The one which probably stems from the traditions of the West, is that everything that the first pioneers of the new Christ-revelation will announce in the twentieth century from out of their own vision will be dismissed as a figment of the imagination, as the height of folly. Today materialism has invaded all spheres. It is not only ingrained in the West, but has also invaded the East. There, however, it assumes another form. One consequence of oriental materialism might well be that mankind will fail to recognize the higher aspects of the Christ-revelation. And then will follow what I have often spoken of here, and which I must repeat again and again, namely, that materialistic thinking will have a purely materialistic conception of the manifestation of Christ. It might well be that, under the influence of spiritual-scientific truths, people might venture to speak of a future manifestation of Christ and yet believe that He will appear in a physical body. The result would simply be another form of materialism, a continuation of what has already existed for centuries.
People have always exploited this false materialism. Indeed certain individuals declared themselves to be the new Messiah. The last well-known case occurred in the seventeenth century, when a man called Sabbatai Zevi of Smyrna announced that he was the new Messiah. He made a great stir. Not only those who lived in his immediate environment made pilgrimages to visit him, but also people from Hungary, Poland, Germany, France, Italy and North Africa. Everywhere Sabbatai Zevi was regarded as the physical incarnation of a Messiah. I do not propose to relate the human tragedy that befell the personality of Sabbatai. In the seventeenth century no great harm was done. At that time man was not really a free agent, although he could recognize intuitively—which was a kind of spiritual feeling—what was the truth. But in the twentieth century it would be a great misfortune if, under the pressure of materialism, the manifestation of Christ were to be taken in a materialistic sense, implying that one must look for His return in a physical body. This would only prove that mankind had not acquired any perception of, or insight into the real progress of human evolution towards a higher spirituality.
False Messiahs will inevitably appear and, thanks to the materialism of our time, they will find popular favour like Sabbatai in the seventeenth century. It will be a severe test for those who have been prepared by Spiritual Science to recognize where the truth lies, to know whether the spiritual theories are really permeated by a living, spiritual feeling or whether they are only a disguised form of materialism. It will be a test of the further development of Spiritual Science whether Spiritual Science will develop a sufficient number of people who are able to understand that they must perceive the spirit in the spirit, that they must seek the new manifestation of Christ in the etheric world, or whether they will refuse to look beyond the physical plane and expect to see a manifestation of Christ in the physical body. Spiritual Science has yet to undergo this test. There is no doubt that nowhere has the ground been better prepared to recognize the truth on this very subject than in Scandinavia where the Northern mythology flourished.
The twilight of the Gods embraces a significant vision of the future, and I now come to a theme which I have already touched upon. I have already told you that in a folk community which has so recently left its clairvoyant past behind it, a clairvoyant sense is also developed in its guiding Folk Spirit in order that the newfound clairvoyance can again be understood. Now if a people experiences the new epoch with new human capacities in the region where Teutonic mythology flourished, then this people must realize that the old clairvoyance must assume a different form after man has undergone development on the physical plane. The old clairvoyance was temporarily silenced; man lost for a while the vision of the world of Odin and Thor, of Baldur and Hodur, of Freyr and Freyja. But this world will return again in an epoch when other forces meanwhile have been at work upon the human soul. When man gazes out into the new world with the new etheric clairvoyance he will realize that the forces of the old Gods no longer avail. If the old forces were to persist, then the counter-forces would range themselves against that force whose function in olden times was to develop man's capacities to a certain level. Odin and Thor will be visible again, but now in a new form. All the forces opposed to Odin and Thor, everything which has developed as a counter-force will once again be visible in a mighty tableau. But the human soul would not progress; it would not be able to resist injurious influences if it were subject solely to the forces known to the old clairvoyance. Once upon a time Thor endowed man with an ego. This ego has been developed on the physical plane, has evolved out of the Midgard Snake which Loki, the Luciferic power, has left behind in the astral body. That which Thor was once able to give and which the human soul transcends, is in conflict with that which proceeds from the Midgard Snake. This is depicted in Nordic mythology as the conflict between Thor and the Midgard Snake. They are evenly matched, neither can prevail. In the same way Odin wrestles with the Fenris Wolf and does not prevail.2On the day of Ragnarok (the Twilight of the Gods) Odin is swallowed up by the Fenris Wolf. For the relation between Odin and the Fenris Wolf, see >Appendix. Freyr, who, for a time, moulded the human soul-forces, had to succumb to that which had been given from out of the Earth forces themselves to the ‘I’, which meanwhile had been developed on the physical plane. Freyr was overcome by the flaming sword of Earth-born Surtur.
All these details which are set down in the Twilight of the Gods will find their counterpart in a new etheric vision which’ in reality points to the future. But the Fenris Wolf, symbol of the relics of the old clairvoyance, will live on in the future. There is a very deep truth concealed in the fact that the struggle between the Fenris Wolf and Odin still persists. There will be no greater danger than the tendency to cling to the old clairvoyance which has not been permeated with the new forces, a danger which might tempt man to remain content with the manifestations of the old astral clairvoyance of primeval times, such as the soul pictures of the Fenris Wolf. It would again be a severe trial for the future prospects of Spiritual Science, if, perhaps in the domain of Spiritual Science itself, there should arise a tendency to all sorts of confused, chaotic clairvoyance, an inclination to value clairvoyance illuminated by reason and spiritual knowledge less highly than the old, chaotic clairvoyance which is denied this prerogative. These dark and confusing relics of the old clairvoyance would wreck a terrible vengeance. Such clairvoyance cannot be challenged by that which itself stemmed from the old clairvoyant gift, but only by that which, during the period of Kali Yuga, has matured in a healthy way in order to give birth to a new clairvoyance. The power given by the old Archangel Odin, the old clairvoyant powers, cannot save man; something very different must supplant them. These future powers however, are known to Teutonic mythology; it is fully aware of their existence. It knows that the etheric form exists in which shall be embodied what we are now to see again—Christ in etheric form. He alone will succeed in banishing the dark and impure clairvoyant powers which would confuse mankind if Odin should not succeed in overcoming the Fenris Wolf which symbolizes the atavistic clairvoyance. Vidar who has been silent until now will overcome the Fenris Wolf. We learn of this too in the Twilight of the Gods.
Whoever recognizes the significance of Vidar and feels him in his soul, will find that in the twentieth century the power to see the Christ can be given to man again. Vidar who is part of the heritage of Northern and Central Europe will again be visible to man. He was held secret in the Mysteries and occult schools—the God who should await his future mission. Only vague intimations of his image have been given. This may be seen from the fact that a picture has been found in the vicinity of Cologne and no one knows whom it represents. But it is clearly a likeness of Vidar.
Throughout the period of Kali Yuga were acquired the powers which shall enable the new men to see the new manifestations of Christ. Those who are called upon to interpret from the signs of the times what is to come are aware that the new spiritual investigation will re-establish the power of Vidar who will banish from the hearts and minds of men all the dark and confusing relics of the old clairvoyance and will awaken in the human soul the new clairvoyance that is gradually unfolding.
When the wondrous figure of Vidar shines forth to us out of the Twilight of the Gods we realize that Teutonic mythology gives promise of future hope. We feel ourselves to be inwardly related to the figure of Vidar, the deeper aspects of whose being we are now striving to understand. We hope that those forces which the Archangel of the Teutonic world can contribute to the evolution of modern times will be able to provide the core and living essence of Spiritual Science. One part only of the development of mankind and the spirit—one part of a greater whole—has been realized for the fifth post-Atlantean epoch; another part has yet to be accomplished. Those members of the Nordic peoples who feel within them the elemental and vital energies of a young people will best be able to contribute to this development. This will to some extent be implanted in the souls of men; but they themselves must be prepared to make a conscious effort. In the twentieth century one may fall by the wayside because man must to a certain extent have free choice in determining his goal which must not be pre-determined. It is therefore a question of having a proper understanding of the goal ahead. If, then, Spiritual Science reflects the knowledge of the Christ Being, and if we start from a true understanding of this Being whom we look for in the very core of the European peoples themselves, if we set our future hopes on this understanding, then we shall not be motivated by any kind of personal predilection or temperamental predisposition.
It has sometimes been said that the name we give to the greatest Being in the evolution of mankind is of no consequence. He who recognizes the Christ Being will not insist on retaining the name of Christ. If we understand the Christ Impulse in the right way we would never say: a Being plays a part in the evolution of mankind, in the life of the peoples of the West and the East and this Being must conform to man's predilections for a particular truth. Such an attitude is not compatible with the teachings of occultism. What is compatible with occult teachings is that the moment one recognizes that this Being should be given the name of Buddha, we should unhesitatingly abide by our decision irrespective of whether we agree with it or not. Fundamentally it is not a question of sympathy or antipathy, but of the factual truth.
The moment the facts are open to other interpretations we should be prepared to act differently. Facts and facts alone must decide. We have no wish to introduce Orientalism and Occidentalism into what we look upon as the life-blood of Spiritual Science; if we should discover in the realm of the Nordic and Germanic Archangels a source of potential nourishment for true Spiritual Science, then this will not be the prerogative of a particular people or tribe in the Germanic countries, but of the whole of humanity. What is given to all mankind must be given; it may, it is true, originate in a particular region, but it must be given to the whole of humanity. We do not differentiate between East and West. We accept with deep gratitude the surpassing grandeur of the primeval culture of the holy Rishis in its true form. We accept with gratitude the Persian culture, the Egypto-Chaldean and Graeco-Latin cultures, and with the same objectivity we also accept the cultural heritage of Europe. We are compelled by the needs of the situation to present the facts as they really are.
If we incorporate the total contributions which each religion has made to the civilizing process of mankind into what we recognize to be the common property of mankind, then the more we do this, the more we are acting in accordance with the Christ principle. Since this principle is capable of further development we must abandon the dogmatic interpretation of the early centuries and millennia when the initial stages of the Christ principle were only imperfectly understood. We do not look to the past for future guidance. We do not seek to perpetuate the Christ of the past; we are chiefly concerned with what can be investigated by means of spiritual perception. To us the essential element in the Christ-principle does not belong to the past—however much tradition may insist upon this—but to the future. We endeavour to ascertain what is to come. We do not rely so much on historical tradition which was fundamental to the Christ Impulse at the beginning of the Christian era; we do not attach much importance to the external and historical approach. After Christianity has passed through its growing pains, it will develop further. It has gone forth into foreign lands and sought to convert the people to the particular Christian dogmas of the age. But we profess a Christianity which proclaims that Christ was active in all ages and that we shall find Him where so ever we go, that the Christ-principle is the highest expression of Anthroposophy. And if Buddhism acknowledges as Buddhists only those who swear by Buddha, then Christianity will be the faith that swears by no prophet because it is not subject to a religious Founder attached to a particular people, but recognizes the God of all mankind.
Every Christian knows that the focal point of Christianity is a Mystery which became manifest on the physical plane at Golgotha. It is the perception of this Mystery which leads to the new vision I have described. We may also be aware that the spiritual life at the time of the Mystery of Golgotha was such that the Mystery could only be experienced in the form it was experienced at that time. We refuse to submit to dogmas, even those of a Christian past. If a dogma should be imposed upon us, irrespective of its source, we would reject it in the name of the true Christ-principle. However many may try to force the historical Christ into the Procrustean bed of a confessional creed, however many may declare that our vision of the future Christ is mistaken, we shall not allow ourselves to be led astray when they declare that He must be after this or that fashion, even when it comes from the lips of those who ought to know who Christ is. Equally, the idea of the Christ Being should not be limited or circumscribed by Eastern traditions, nor be coloured by the dogmas of Oriental dogmatism. What is taught out of the true sources of occultism concerning the evolution of the future must be free and independent of all tradition and authority.
It is a source of wonder to me how much agreement there is amongst the people assembled here. Those, not of Norse extraction, who have come here, have repeatedly said to me in the last few days how free they feel in their relations with the people of the Scandinavian North. It is proof, if proof were needed, that we are able, though some may not be conscious of it, to understand each other at the deepest levels of spiritual knowledge and that we shall understand each other, especially in those matters I emphasized at the last Theosophical Congress in Budapest and which I repeated during our own General Meeting in Berlin when we had the great pleasure of seeing friends from Norway amongst us. It would be disastrous for Spiritual Science if he who cannot yet see into the spiritual world were obliged to accept in blind faith what he is told. I beg of you now, as I begged of you in Berlin, never to accept on authority or on faith anything I have said or shall say. Even before one has reached the stage of clairvoyance it is possible to test the results of clairvoyant vision. I beg of you not to accept as an article of faith whatever I have said about Zarathustra and Jesus of Nazareth, about Hermes and Moses, Odin and Thor, and about Christ Jesus Himself, nor to accept my statements as authoritative. I beseech you to abjure the principle of authority, for that principle would be deleterious to our Movement.
I am sure, however, that when you begin to reflect objectively, when you say, “We have been told so and so; let us investigate the records accessible to us, the religious and mythological documents, let us check the statements of the natural scientists”, you will realize how right I am. Avail yourselves of every means at your disposal, the more the better. I have no qualms. All that is given out of Rosicrucian sources can be tested in every way. Armed with the most materialistic criticism of the Gospels, verify what I have said about Christ Jesus; verify it as thoroughly as possible by all the means at your command on the physical plane. I am convinced that the more thoroughly you test it, the more you will find that what has been given out of the sources Of the Rosicrucian Mystery will correspond to the truth.
I take it for granted that the communications given out from Rosicrucian sources will be tested rather than believed, tested not superficially by the superficial methods of modern science, but ever more conscientiously. Take the latest achievements of natural science with its Most recent techniques, take the results of historical and religious research, it is all one to me. The more you test them, the more you will find them confirmed from this source. You must accept nothing on authority. The best students of Spiritual Science are those who take what is said as a stimulus in the first place and test it by the facts of life itself. For in life too, at every stage of life, you can test what is given out from the sources of Rosicrucianism. It is far from my intention in these lectures to lay down dogmas and claim that the facts are such and such and must be believed. Verify them by an exchange of views with people of able and active mind and you will find confirmation of what has been said as a prophetic indication of the future manifestation of Christ. You need only open your eyes and verify it objectively; we make no appeal to belief in authority. This need to test everything received from Spiritual Science should become a kind of basic attitude permeating our whole approach.
I should like to impress upon you, therefore, that it is not anthroposophical to accept a statement as dogma on the authority of this or that person; but it is truly anthroposophical to allow oneself to be stimulated by Spiritual Science and to verify what is communicated by life itself. Then, whatever Might colour in any way a truly anthroposophical view will cease to exist. Neither Eastern nor Western predilections must be allowed to colour our view. He who speaks from the point of view of Rosicrucianism accepts neither Orientalism nor Occidentalism; both appeal to him equally. The inner nature of the facts alone determine their truth. He must bear this in mind, especially at such an important moment as this when we have indicated the Folk Spirit who rules over the Northern lands. Here dwells the Teutonic mythological Spirit; even though his presence is not felt, his influence is more widely diffused in Europe than one imagines. If a conflict were to arise between the peoples of the North it could not arise because one people disputed the contributions to the common weal. Each people must practice self-knowledge and ask itself: how can I best contribute to the common weal? Then, that which leads to the collective progress of all, to the common welfare of mankind, will be harvested. The sources of what we are able to contribute lie in our individual characteristics. The Teutonic Archangel will bring to the whole field of culture in the future what he is most fitted for in accordance with the capacities he has acquired which we have already outlined. By virtue of this inherent power he is able to ensure that what could not yet be presented in the first half of the fifth post-Atlantean epoch may play its part in the second half, namely, that spiritual element which we were able to recognize in a germinal, prophetic form in the Slav philosophy and in the national sentiment of the Slavonic peoples. This preparatory stage lasted for the first half of the fifth post-Atlantean age. At first, all that could be achieved by way of philosophy was a highly sublimated spiritual perception. This must then be grasped and permeated by the vital energies of the people so that it may become the common property of all mankind and may be realized in all aspects of our earthly life. Let us try to come to an understanding on this subject, for then this somewhat dangerous theme will have caused no great harm if all who are assembled here from the North, South, East, West and Centre of Europe feel that this theme is really important for the whole of humanity, that the larger nations no less than the smaller isolated groups have each their appointed mission and have to contribute their share to the whole. Often the smallest national fragments have most important contributions to make because it is given to them to preserve and nurture old and new motifs in the soul-life. Thus, even though we have made this dangerous topic the subject of our lectures, it will serve to foster the basic sentiment of a community of soul amongst all those who are united under the banner of Anthroposophical thought and feeling and of Anthroposophical ideals.
Only if we should still react out of sympathy and antipathy, if we have no clear understanding of the essence of our Anthroposophical Movement, could misunderstandings arise from what has been said. But if we have grasped the underlying spirit of these lectures, then the ideas presented may also help us to make the firm resolution to harbour the high ideal—each from his own standpoint and from his own background—to contribute to the common goal that which is inherent in our mission. We can best achieve this through our individual initiative and our natural predisposition. We can best serve mankind if we develop our particular talents so as to offer them to the whole of humanity as a sacrifice which we bring to the progressive development of culture. We must learn to understand this. We must learn to understand that it would not redound to the credit of Spiritual Science, if it did not contribute to the evolution of man, Angel and Archangel, but were to support the convictions of one people at the expense of another. It is no part of Spiritual Science to assist in imposing the confessional beliefs of one continent upon another continent. If the religious teachings of the East were to prevail in the West, or vice versa, that would be a complete denial of Anthroposophical teaching. What alone accords with Anthroposophical teaching is that we should unselfishly dedicate the best that is in us, our sympathy and compassion, to the well being of all mankind. And if we are self-contained, and live, not for ourselves but for all men, then that is true Anthroposophical tolerance. I had to add these words by way of explanation for this somewhat delicate subject might otherwise offend national susceptibilities.
Spiritual Science, as we shall realize more and more clearly, will bring an end to the divisions of mankind. Therefore now is the right moment to learn to know the Folk Souls, because the province of Spiritual Science is not to promote antagonism between them, but to call upon them to work in harmonious cooperation. The better we understand this, the better students of Spiritual Science we shall be. On this note we shall end for the time being the course of lectures given here. For the knowledge we gather must ultimately find an echo in our feelings and our thinking and in the Anthroposophical goal we set before us. The more we practice this in our lives, the better Anthroposophists we are.
I have found that many of those who have accompanied us to Oslo have received a most favourable impression which they hasten to express in the words, “how much at home we feel here in the North!” And if higher spiritual forces are to be awakened in mankind, which we shall certainly see realized in the future, then to use the words of Vidar, the Aesir who has been silent until now, he will become the active friend of cooperative work, of cooperative endeavour, for which purpose we have all assembled here. With this object in view let us take leave of one another after having been together for a few days, and let us always remain together in spirit with this intention. Irrespective of where we students of Spiritual Science come from, whether from near or far, may we always meet together in harmony, even when we discuss amongst ourselves the particular characteristics of the peoples inhabiting the various countries of the Earth. We know that these are only the several tongues of flame which will mount together into the mighty flame upon the altar—the united progress of mankind—through the Anthroposophical view of life which lies so close to our hearts and is so deeply rooted in our souls.
Elfter Vortrag
Bei Beginn dieser unserer letzten Betrachtungen darf ich wahrlich sagen, daß eigentlich noch recht, recht viel zu besprechen wäre, und daß im Grunde genommen das Allerwenigste von dem, was in dieses reiche Thema hereinfallen würde, im Verlaufe dieses Vortragszyklus wirklich hat besprochen werden können. Allein ich darf ja wohl hoffen, daß es nicht zum letzten Male ist, daß wir über ähnliche Themen hier zusammen sprechen, und es muß genügen, wenn gerade über dieses Thema, das in gewisser Beziehung einer weiteren Besprechung in der Gegenwart ohnedies noch einige Schwierigkeiten bietet, nur Andeutungen gegeben worden sind für den Anfang. Dabei ging das wie ein roter Faden durch die letzten Darstellungen hindurch, daß innerhalb der germanisch-nordischen Mythologie oder Götterlehre etwas enthalten ist, was in einer imaginativen Form wunderbar anknüpft an alles, was wir in erkenntnismäßiger Gestalt herausholen können aus der geistigen Forschung unserer Gegenwart. Das ist nun auch einer der Gründe, warum wir hoffen dürfen, daß jener Volksgeist, jener Erzengel, welcher seine erzieherische und führende Tätigkeit über dieses Land hier erstreckt, mit dem, was er als seine Anlagen im Laufe der Jahrhunderte entwickelt hat, durchdringen wird dasjenige, was moderne Philosophie, moderne Geistesforschung genannt werden kann, und daß von da aus diese moderne Geistesforschung eine im volkstümlichen Sinne gehaltene Befruchtung erlangen wird.
Je weiter wir in die Einzelheiten der germanisch-nordischen Mythologie eindringen würden, desto mehr würden wir sehen, daß wunderbar in den Bildern dieser Mythologie die größten okkulten Wahrheiten zum Ausdrucke kommen, wie es wirklich in keiner anderen Mythologie der Fall ist. So erinnern sich vielleicht einige von Ihnen, die meine «Geheimwissenschaft» gelesen oder andere Darstellungen, die ich hier geben durfte, mit angehört haben, daß einmal im Verlaufe der Erdenevolution ein Vorgang stattfand, den wir bezeichnen können als das Herabsteigen jener Seelen der Menschen, die in uralten Zeiten, vor der alten lemurischen Periode, hinaufgestiegen sind zu den einzelnen Planeten unseres Planetensystems, die aus ganz besonderen Gründen hinaufgestiegen sind zu Saturn, Jupiter, Mars, Venus, Merkur, und daß diese während der letzten lemurischen und der ganzen atlantischen Zeit sich zu vereinigen strebten mit dem, was der Menschenleib nach und nach entwickelt und an Anlagen ausgebildet hatte, die möglich geworden waren durch das Hinausgehen des Mondes aus unserer Erde. Da sind sie heruntergestiegen, diese Saturn-, Jupiter-, Mars-, Venus- und Merkurseelen. Das ist ein Vorgang, den man heute noch finden kann in der Akasha-Chronik. Daß im Laufe der atlantischen Zeit die Wasser nebelförmig die Luft der Atlantis durchdrangen, das war ein Zustand, der damals damit zusammenhing, daß eben diese Seelen herunterstiegen, die man mit dem alten Hellsehen der atlantischen Zeit wahrnahm. Immer wieder, wenn neue Wesen geboren wurden in dem dazumal noch plastisch-weichen, biegsamen, bildsamen Leibe, wenn solche sozusagen aus geistigen Höhen herunterstiegen, so betrachtete man das als den äußeren Ausdruck dafür, daß aus der geistigen Umgebung, aus der Atmosphäre, aus dem planetarischen Dasein, Seelen herunterstiegen, um sich mit den auf der Erde entstehenden Leibern zu vereinigen.
Der Vorgang, wie sich gleichsam die Erdenleiber der Befruchtung dessen erschließen, was aus Himmelshöhen herunterstrahlt, dieser Vorgang hat sich erhalten in der Anschauung, die sich hineinverpflanzt hat in die nordisch-germanische Mythologie. Das Bewußtsein davon hat sich so lange erhalten, daß es selbst Tacitus noch bei den südlicheren Germanen fand in der Zeit, da er die Beobachtungen machte, die er in seiner «Germania» beschrieb. Niemand wird die Erzählung verstehen, die Tacitus von der Göttin Nerthus gibt, der nicht weiß, daß es diesen Vorgang einmal gegeben hat. Der Wagen der Göttin Nerthus wird über die Gewässer gefahren. Später hat sich das als Ritual, als Ritus erhalten. In früherer Zeit war es Beobachtung. Dargeboten hat diese Göttin das, was an Menschenleibern dargeboten werden konnte den aus den planetarischen Sphären herunterdringenden Menschenseelen. Das ist der geheimnisvolle Vorgang, der dem Nerthus-Mythus zugrunde liegt, und der in alledem sich erhalten hat, was in den älteren Sagen und Legenden, bei denen auf das Werden des physischen Menschen hingedeutet wird, uns überliefert ist. Njordr, der innerlich verwandt ist mit der Göttin Nerthus, ist das männliche Gegenbild. Der soll uns darstellen die uralte Erinnerung an das Hinuntersteigen der geistig-seelischen Menschen, die einst hinaufgestiegen waren in planetarische Höhen, und die während der atlantischen Zeit wieder heruntergestiegen sind, um sich mit physischen Menschenleibern wiederum zu vereinigen.
Aus meiner kleinen Schrift «Blut ist ein ganz besonderer Saft» können Sie entnehmen, welche bedeutungsvolle Rolle Völkermischungen und Völkerzusammenhänge in gewissen Zeiten gespielt haben. Nun haben nicht nur Völkermischungen und Völkerzusammenhänge, die ihren Ausdruck in der Blutmischung gefunden haben, sondern auch die geistigen und seelischen Förderungen der Volksgeister eine große Rolle gespielt. Die Anschauung jenes Hinuntersteigens ist am reinsten erhalten auf dem Grunde jener Sagenwelt, welche sich in früherer Zeit in diesen nordischen Gebieten gebildet hat. In den Wanensagen können Sie daher eine älteste Erinnerung an solche Dinge noch finden. Insbesondere war hier im Norden lebendig, in der finnischen Tradition, die Erinnerung an diese Verbindung des Geistig-Seelischen, das aus planetarischen Höhen herunterstieg, mit dem, was aus dem Erdenleib selber hervorgegangen ist und was die nordische Tradition als «Riesenheim» kennt. Was sich aus dem Erdenleib entwickelt hat, das gehört zu Riesenheim. So begreifen wir es, daß der nordisch-germanische Mensch immer den Impuls von dieser Seite her gefühlt hat, daß er fühlte, wie in seiner Seele, die sich nach und nach ausgebildet hat, dieser alte Götterblick arbeitete, der hier noch heimisch war, als die Nebelwasser der Atlantis noch hinüberreichten in diese Gegend in der alten Zeit. Es fühlte der nordisch-germanische Mensch in seiner Seele etwas von der Herkunft eines Gottes, der abstammte direkt von jenen göttlich-geistigen Wesenheiten, jenen Erzengelwesenheiten, die das Zusammenfügen des Seelisch-Geistigen mit dem Irdisch-Physischen leiteten. Freyr, der Gott, und Freya, seine Schwester, die ja hier im Norden einstmals ganz besonders beliebte Gottheiten waren, waren in ihrem Ursprung gedacht und empfunden als diejenigen Engelwesen, welche in die menschliche Seele gegossen haben alles dasjenige, was diese menschliche Seele brauchte, um unmittelbar auf dem physischen Plane fortzuentwickeln die alten, durch das hellseherische Vermögen aufgenommenen Kräfte. Freyr war innerhalb der physischsinnlichen Welt, innerhalb der auf die äußeren Sinne beschränkten Welt der Fortsetzer alles dessen, was früher im Hellsehen aufgenommen worden ist. Er war die lebendige Fortsetzung der hellseherisch aufgenommenen Kräfte. Daher mußte er sich verbinden mit dem, was im menschlichen Leibe selber als physisch-leibliche Werkzeuge vorhanden ist für diese Seelenkräfte, die dann in den physischen Plan hineintragen das, was im uralten Hellsehen wahrgenommen wurde. Das spiegelt sich in der Ehe des Freyr mit Gerd, der Riesentochter. Sie ist den physischen Kräften des Erdenwerdens selber entnommen. In diesen Vorstellungen spiegelt sich noch nach das Herabsteigen des Göttlich-Geistigen in das Physische. Ganz wunderbar ist ausgedrückt in dieser Freyrgestalt, wie Freyr sich dessen bedient, was dem Menschen auf dem physischen Plane möglich macht, auszuleben das, wozu er erzogen ist durch seine vorhergehenden hellseherischen Wahrnehmungen. Bluthuf heißt das Pferd, das dem Freyr zur Verfügung steht, um anzudeuten, daß das Blut das Wesentliche ist, um sein Ich zu entwickeln. Ein merkwürdiges, wunderbares Schiff steht auch dem Freyr zur Verfügung. Ausgebreitet kann es werden ins Unermeßliche, und zusammengefaltet kann es werden, so, daß es in den kleinsten Kasten hineingeht. Was ist nun dieses Wunderschiff? Wenn Freyr die Macht ist, die hineinträgt die hellseherischen Kräfte in die Gebiete, die sich auf dem physischen Plane ausleben, dann muß es das sein, was ihm ganz besonders eigen ist: die Abwechslung zwischen Tagwachen und Nachtschlafen. Und wie die Menschenseele sich während des Schlafens bis zum Wiederaufwachen ausbreitet im Makrokosmos, so breitet sich das Wunderschiff aus und wird dann wieder zusammengefaltet in die Gehirnfalten, um dann während der Tageszeit in dem kleinsten Kasten — dem Menschenschädel — untergebracht zu werden. Das alles finden Sie in einer wunderbaren Weise in dieser nordisch-germanischen Mythologie, in diesen Bildercharakteren.
Diejenigen von Ihnen, die näher eingehen werden auf diese Dinge, werden sich nach und nach überzeugen, daß es keine Phantastik ist, sondern daß es wirklich aus den Schulen der Eingeweihten stammt, was mit diesen Bildern hineinverpflanzt, hineingeimpft worden ist in die Volksseele, in das Volksgemüt. So ist ungeheuer viel geblieben in dem leitenden Erzengel, in dem Volksgeist im Norden, von dem, was alte Erziehung war durch hellseherische Wahrnehmung, von dem, was in einer Seele werden kann, die sozusagen in ihrer Entwickelung auf dem physischen Plane sich anschließt an eine hellseherische Entwickelung.
Wenn das Außerliche heute auch anders aussieht, der Erzengel des germanischen Nordens hat in sich diese Anlage, und mit dieser Anlage ist er ganz besonders geeignet, dasjenige zu verstehen, was moderne Geisteswissenschaft ist, und es umzuwandeln in dem Sinne, wie es im Sinne volkstümlicher Kraft umgewandelt werden muß. Daher werden Sie auch verstehen, wenn gesagt wird, daß die besten Bedingungen gegeben sind gerade innerhalb des germanisch-nordischen Wesens, um das zu verstehen, was ich nur andeutend sagen konnte in dem hier gehaltenen öffentlichen Vortrage von der Wiederoffenbarung des Christus. Da zeigt uns die Geistesforschung in unserer jetzigen Zeit, daß nachdem das Kali Yuga abgelaufen ist, das fünftausend Jahre gedauert hat — ungefähr von 3100 v. Chr. bis 1899 —, im Menschen sich neue Fähigkeiten heranentwickeln. Sie werden zunächst bei einzelnen, wenigen zum Vorschein kommen, die für diese Fähigkeiten besonders geeignet sind. Da wird zum Beispiel eintreten, daß Menschen aus der naturgemäßen Evolution ihrer Fähigkeiten heraus von dem etwas sehen werden, was heute nur durch die Geisteswissenschaft, nur von der geistigen Forschung aus verkündet wird. Da wird uns erzählt, daß in Zukunft die Menschen, bei denen die Organe des Ätherleibes entwickelt sind, in immer größerer Zahl auftreten und zum Hellsehen kommen werden, zu dem man heute nur durch Schulung kommen kann. Und warum wird es so sein? Was wird der Atherleib für die Anschauung einiger Menschen haben? Menschen wird es geben, die Eindrücke haben werden, von denen ich einen etwa so schildern möchte. Es wird der Mensch etwas tun in der äußeren Welt, und er wird sich dabei gedrängt fühlen, etwas zu bemerken. Es wird ihm wie eine Art von Traumbild vor die Augen treten, das er zunächst nicht verstehen wird. Hat er aber etwas gehört von Karma, von der Gesetzmäßigkeit im Weltgeschehen, so wird er es nach und nach verstehen lernen, denn es ist das karmische Gegenbild seiner Taten in der Atherwelt, das er gesehen hat. So bilden sich nach und nach die ersten Elemente künftiger Fähigkeiten.
Diejenigen Menschen, die sich durch die Geisteswissenschaft anregen lassen, werden nach und nach erleben können — von der Mitte des zwanzigsten Jahrhunderts an — eine Wiedererneuerung desjenigen, was Paulus im ätherischen Hellsehen gesehen hat als ein kommendes Mysterium, als das Mysterium des lebenden Christus. Es wird eine neue Offenbarung des Christus sein, eine Offenbarung wie sie kommen muß, wenn die menschlichen Fähigkeiten in naturgemäßer Weise sich dahin entwickeln, daß der Christus von den Menschen gesehen werden kann in der Welt, in der er seit dem Mysterium von Golgatha immer war und in der er für den Eingeweihten auch zu finden ist. In diese Welt wächst die Menschheit hinein, um vom physischen Plane aus wahrnehmen zu können, was sonst nur in den Mysterienschulen, von höheren Planen aus, gesehen wurde. Trotzdem wird die Mysterienschulung nicht überflüssig. Sie gibt die Dinge noch immer in anderer Art als sie der nichtgeschulten Seele vorliegen. Aber das, was von der Mysterienschulung gegeben wird, wird durch Umwandelung des physischen Menschenleibes das Mysterium des lebenden Christus in einer neuen Weise zeigen, wie es perspektivisch von dem physischen Plan aus gesehen werden kann, wie es im Äther wird gesehen werden können, zuerst von einzelnen Menschen, dann aber von immer mehr und mehr Menschen im Laufe der nächsten dreitausend Jahre. Dasjenige, was Paulus gesehen hat als den lebenden Christus, der in der Ätherwelt zu finden ist seit dem Ereignis von Golgatha, wird von immer mehr Menschen geschaut werden können.
Immer höher werden die Offenbarungen des Christus liegen. Das ist das Mysterium der Entwickelung des Christus. Da die Menschen zur Zeit, als das Mysterium von Golgatha sich vollzog, alles von dem physischen Plane aus auffassen sollten, so war es notwendig, daß sie auch auf dem physischen Plan den Christus sehen konnten, daß sie Nachricht von ihm bekommen und sein Walten auf dem physischen Plan bezeugen konnten. Aber die Menschheit ist auf Fortschritt angelegt, auf die Entwickelung höherer Kräfte, und derjenige müßte nichts wissen von dem Fortschritte der Menschheit, der glauben wollte, daß die Offenbarungen des Christus in derselben Weise, wie sie vor 1900 Jahren nötig war, sich wiederholen wird. Dazumal geschah sie auf dem physischen Plan, weil die Kräfte des Menschen auf den physischen Plan eingestellt waren. Aber die Kräfte des Menschen werden sich entwickeln, und dadurch wird Christus zu den erhöhten menschlichen Kräften im Laufe der nächsten 3000 Jahre immer mehr und mehr sprechen können.
Das, was ich jetzt eben gesagt habe, ist eine Wahrheit, die seit langem einzelnen wenigen Menschen mitgeteilt worden ist aus den esoterischen Schulen heraus, und es ist eine Wahrheit, die insbesondere auf dem Boden der Geisteswissenschaft heute gefunden werden muß aus dem Grunde, weil die Geisteswissenschaft eine Vorschule sein soll für dasjenige, was da kommen wird. Die Menschheit ist jetzt eingestellt auf Freiheit, auf Selbstanerkennung dessen, was sich in ihr bildet, und es könnte geschehen, daß diejenigen Menschen, die als erste Pioniere der Christus-Anschauung sich einstellen werden, als Narren verschrieen werden mit dem, was sie der Menschheit darzubieten haben, und es könnte die Menschheit weiter noch versinken in den Materialismus, als sie dies bis jetzt schon ist, und tottreten das, was eine wunderbarste Offenbarung für die Menschheit werden könnte. Alles, was in Zukunft geschehen kann, ist in gewissem Grade in den Willen der Menschheit gestellt, so daß die Menschen auch verfehlen können, was zu ihrem Heile ist. Das ist außerordentlich wichtig, daß die Geisteswissenschaft eine Vorbereitung ist für dasjenige, was die neue Christus-Offenbarung sein wird.
Der Materialismus kann in zweifacher Weise da einen Fehler machen. Der eine, der wahrscheinlich gemacht werden wird aus den Traditionen des Okzidents heraus, besteht darin, daß es als eine wilde Phantastik, als eine wüste Narretei angesehen werden wird, was die ersten Pioniere der neuen Christus-Offenbarung aus ihrer eigenen Anschauung heraus im zwanzigsten Jahrhundert verkündigen werden. Der Materialismus hat alle Kreise heute ergriffen, Er ist nicht nur im Okzident heimisch, er hat auch den Orient erfaßt; nur in einer anderen Form kommt er da zum Vorschein. Es könnte sein, daß der orientalische Materialismus dahin führen werde, daß die Menschen verkennen das Höhere einer Christus-Offenbarung auf einer höheren Stufe, und daß eintreten wird dasjenige, was hier so oft gesagt wurde und immer wieder gesagt werden wird: daß materialistisches Denken das Erscheinen des Christus in eine materialistische Anschauung umsetzen wird. Es könnte sein, daß man in jener Zeit unter dem Einfluß der geisteswissenschaftlichen Wahrheiten zwar sprechen dürfte davon, daß der Christus sich offenbaren wird, aber gleichzeitig glaubt, daß Christus in einem materiellen Leibe erscheinen wird. Das Ergebnis wäre dann ein anders gefärbter Materialismus. Da würde sich nur fortsetzen, was seit Jahrhunderten gewesen ist.
Diesen falschen Materialismus haben sich immer wieder die Menschen zunutze gemacht, und zwar so, daß sich einzelne Menschen für den wiedererschienenen Christus ausgaben. Der letzte bedeutendere Fall eines derartigen falschen Christus war im siebzehnten Jahrhundert, wo ein Mann namens Sabbatai Zewi aus Smyrna als der wiedererschienene Christus auftrat. Er hat großes Aufsehen gemacht. Zu ihm sind hingepilgert nicht nur die Menschen, die in der unmittelbaren Umgebung waren, sondern Leute aus Ungarn, Polen, Deutschland, Frankreich, Italien und Nordafrika. Überall wurde in Sabbatai Zewi die physische Inkarnation eines Messias gesehen. Ich möchte nicht die Menschheitstragik erzählen, die sich an die Persönlichkeit des Sabbatai Zewi knüpft. Im siebzehnten Jahrhundert war diese Tragik allerdings nicht besonders groß. Der Mensch war damals noch nicht so sehr unter den freien Willen gestellt; aber er konnte durch seine Erkenntnis, die ein spirituelles Empfinden war, erkennen, was die Wahrheit ist. Das Unglück wäre aber groß im zwanzigsten Jahrhundert, wenn unter dem Drucke des Materialismus die Lehre, daß Christus sich offenbaren wird, eine materialistische Ausdeutung erfahren würde in der Weise, als ob Christus im physischen Leibe wiederkommen könnte. Damit würde die Menschheit nur beweisen, daß sie keine Anschauung und keine Einsicht gewonnen hat bezüglich des wirklichen Fortschrittes der menschlichen Entwickelung zu höheren geistigen Kräften. Falsche Messiasse werden ganz gewiß auftreten, und sie werden aus dem Materialismus unserer Zeit ebenso Zuspruch erhalten, wie Sabbatai Zewi im siebzehnten Jahrhundert. Es wird eine Probe, eine harte Prüfung sein für die geistig Vorbereiteten, zu erkennen, wo die Wahrheit liegt, ob sich in die spirituellen Theorien wirklich auch spirituelles lebensvolles Empfinden hineinlebt, oder ob in diesen spirituellen Theorien nur ein versteckter Materialismus lebt. Das wird die Probe sein auf die Fortentwickelung der Geisteswissenschaft, ob Menschen genug durch diese Geisteswissenschaft entwickelt sein werden, welche einsehen können, daß sie den Geist im Geiste zu schauen haben, daß sie hinaufzuschauen haben in die ätherische Welt, hinaufzuschauen auf eine Neuoffenbarung des Christus, oder ob sie auf dem physischen Plane stehen bleiben und eine Offenbarung im physischen Leibe, die sich auf den Christus bezieht, sehen wollen. Diese Prüfung wird unsere Bewegung noch bestehen müssen. Wir können aber sagen, daß nirgends besser der Boden vorbereitet ist, gerade auf diesem Gebiete die Wahrheit zu erkennen, als da, wo die germanisch-nordische Mythologie ersprossen ist.
In dem, was uns als Götterdämmerung überliefert ist, ist eine bedeutsame Zukunftsvision enthalten, und damit komme ich auf ein Kapitel, von dem ich sozusagen schon den Ausgangspunkt angedeutet habe. Ich habe Ihnen gesagt, daß innerhalb einer Volksgemeinschaft, die das, was hellscherische Vergangenheit ist, erst so kurze Zeit hinter sich hat, auch ein hellseherischer Sinn in dem leitenden Volksgeiste entwickelt ist, um das, was uns hellseherisch erblüht, wieder zu verstehen. Wenn nun eine Menschheit gerade auf dem Boden die neue Zeit mit neuen menschlichen Fähigkeiten erlebt, wo die germanisch-nordische Mythologie erblühte, da soll sie verstehen, daß dasjenige, was altes Hellsehen war, eine andere Gestalt erfahren muß, nachdem der Mensch durchgegangen ist durch die Entwickelung des physischen Planes. Da hat eine Weile geschwiegen das, was aus dem alten Hellsehen heraus gesprochen hat; da hat eine Weile hinter dem Menschen gestanden, sich dem menschlichen Blicke entzogen die Welt des Odin und Thor, des Baldur und Hödur, des Freyr und der Freya. Aber hervorkommen wird sie wieder in einer Zeit, wo andere Kräfte mittlerweile an der menschlichen Seele gearbeitet haben. Wenn diese menschliche Seele mit dem neuen Hellsehen, das mit ätherischem Hellsehen beginnt, hineinschauen wird in die neue Welt, dann wird sie sehen, daß sie sich nicht halten kann an die alten Formen der die Seele erziehenden Kräfte. Würde sie sich daran halten können, dann würden auch all die Gegenkräfte hervortreten gegen die Kraft, die in alten Zeiten hat erziehen sollen die menschlichen Kräfte zu einer gewissen Höhe. Odin und Thor werden wieder dastehen vor dem Blicke der Menschheit, jetzt aber so, daß die menschliche Seele eine neue Entwickelung durchgemacht haben wird. Der menschlichen Seele wird alles erscheinen, was die Gegenkräfte des Odin und Thor sind. Alles, was sich als Gegenkraft entwickelt hat, wird in einem gewaltigen Tableau wieder sichtbar werden. Aber nicht vorwärtskommen würde die menschliche Seele, nicht wehren gegen Schädliches würde sie sich können, wenn sie sich nur den Kräften unterwerfen würde, welche im alten Hellsehen gesehen worden sind. Thor hat einst den Menschen das Ich gegeben. Das Ich hat sich erzogen auf dem physischen Plane, hat sich herausentwickelt aus dem, was Loki, die luziferische Gewalt, im Astralleibe zurückgelassen hatte, aus der Midgardschlange. Das, was einst Thor geben konnte, und worüber die menschliche Seele hinauswächst, das steht im Kampfe mit dem, was aus der Midgardschlange kommt. Das tritt uns in der nordischen Mythologie als der mit der Midgardschlange kämpfende Thor entgegen. Gegenseitig halten sie sich das Gleichgewicht, das heißt sie töten einander. Ebenso waltet Odin gegen den Fenriswolf, wobei dieser den Odin vernichtet. Dasjenige, was eine Weile die menschliche Seelenkraft gebildet hat, Freyr, das muß unterliegen demjenigen, was dem auf dem physischen Plan mittlerweile herangezogenen Ich aus den Erdenkräften selber heraus gegeben worden ist. Freyr unterliegt dem Flammenschwert des aus der Erde entsprossenen Surtur.
Alle diese Einzelheiten, die in der Götterdämmerung hingestellt sind, werden dem entsprechen, was in einer neuen, in die Zukunft wirklich hineinweisenden Äthervision vor der Menschheit stehen wird. Zurückbleiben wird der Fenriswolf. Oh, darin, daß dieser Fenriswolf zurückbleibt im Kampfe gegen Odin, verbirgt sich eine tiefe, tiefe Wahrheit. Es wird in der nächsten Zukunft der Menschheit nichts so sehr gefährlich werden, als wenn der Hang, beim alten, nicht durch neue Kräfte entwickelten Hellsehen zu bleiben, die Menschen dazu verführen könnte, stehen zu bleiben bei dem, was das alte, astrale Hellsehen in Urzeiten geben konnte, nämlich solche Seelenbilder wie der Fenriswolf. Es wäre wieder eine harte Prüfung für dasjenige, was auf dem Boden der Geisteswissenschaft erwachsen muß, wenn etwa auch auf diesem Boden der Hang entstehen würde zu allerlei ungeklärtem, chaotischem Hellsehen, die Neigung, nicht das von Vernunft und Wissenschaft durchleuchtete Hellsehen höher zu schätzen, sondern das alte, chaotische, dem dieser Vorzug abgeht.
Mit furchtbarer Gewalt würden sich rächen solche Überbleibsel alten Hellsehens, die mit allerlei chaotischen Bildern die Anschauungen der Menschen verwirren könnten. Einem solchen Hellsehen könnte nicht mit demjenigen begegnet werden, was selber aus alter Hellseherkraft entstand, sondern nur mit dem, was während des Kali Yuga als gesunde Kraft zu einem neuen Hellsehen herangebildet worden ist. Nicht dasjenige, was an Kraft der alte Erzengel Odin gegeben hat, nicht die alten hellseherischen Kräfte können retten; da muß etwas weit anderes kommen. Dieses andere aber kennt die germanischnordische Mythologie. Von dem weiß sie, daß es vorhanden ist. Sie weiß, daß die Athergestalt lebt, in der sich inkarnieren soll dasjenige, was wir wiedersehen sollen als ätherische Christusgestalt. Und dieser erst wird es gelingen, auszutreiben, was an ungeklärter hellseherischer Kraft die Menschheit verwirren wird, wenn Odin nicht vernichtet den Fenriswolf, der nichts anderes repräsentiert als die zurückgebliebene Hellseherkraft. Widar, der sich schweigend verhalten hat während der ganzen Zeit, der wird den Fenriswolf überwinden. Das sagt uns auch die Götterdämmerung.
Wer Widar in seiner Bedeutung erkennt und ihn in seiner Seele fühlt, der wird finden, daß im zwanzigsten Jahrhundert den Menschen wieder die Fähigkeit gegeben werden kann, den Christus zu schauen. Der Widar wird wieder vor ihm stehen, der uns allen gemeinschaftlich ist in Nord- und Mittel-Europa. Er wurde geheim gehalten in den Mysterien und Geheimschulen als ein Gott, der erst in Zukunft seine Mission erhalten wird. Selbst von seinem Bilde wird nur unbestimmt gesprochen. Das mag hervorgehen daraus, daß ein Bild in der Nähe von Köln gefunden worden ist, von dem man nicht weiß, wen es darstellt, das aber nichts anderes bedeutet als ein Bildnis von Widar.
Durch das Kali Yuga hindurch wurden die Kräfte erworben, die die neuen Menschen befähigen sollen, die neue Christus-Offenbarung zu schauen. Diejenigen, welche berufen sind, aus den Zeichen der Zeit heraus zu deuten das, was da kommen muß, wissen, daß die neue Geistesforschung wieder aufrichten wird die Kraft Widars, der alles dasjenige aus den Gemütern der Menschen vertreiben wird, was als Überbleibsel chaotischer alter Hellseherkräfte verwirrend wirken könnte, und der das neu sich heranentwickelnde Hellsehen in der menschlichen Brust, in der menschlichen Seele wachrufen wird.
So sehen wir, indem uns aus der Götterdämmerung herausglänzt die wundersame Gestalt des Widar, daß uns sozusagen eine Hoffnung für die Zukunft aus der germanisch-nordischen Mythologie entgegenleuchtet. Indem wir uns verwandt fühlen gerade mit der Gestalt des Widar, den wir nun in seiner tieferen Wesenheit erfassen wollen, hoffen wir, daß dasjenige, was der Grundnerv und die lebendige Essenz alles geisteswissenschaftlichen Wesens sein muß, sich aus jenen Kräften, welche der Erzengel der germanisch-nordischen Welt zu der modernen Zeitentwickelung hinzubringen kann, wird ergeben können. Ein Teil erst von einem größeren Ganzen ist für den fünften nachatlantischen Kulturzeitraum an Menschheits- und Geistesentwickelung geleistet worden, ein anderer Teil muß noch geleistet werden. Am meisten werden zu dieser Leistung beizutragen haben diejenigen aus der Summe der nordisch-germanischen Völker heraus, die in sich fühlen, daß sie elementare, frische Völkerkraft in sich haben. Aber es wird das gewissermaßen in die Seelen der Menschen gelegt werden. Sie werden sich selbst entschließen müssen, zu arbeiten. Im zwanzigsten Jahrhundert kann man irren, weil es in gewisser Weise in die Freiheit der Menschen gestellt sein muß, was erreicht werden soll, weil es nicht unter Zwang gesetzt sein darf. Daher handelt es sich darum, ein richtiges Verständnis dessen zu haben, was kommen soll. So sehen Sie, daß, wenn aus unserer heutigen Geisteswissenschaft herausspricht die Erkenntnis des Christus-Wesens, und wenn wir anknüpfen an die wahre Erkenntnis dieses Christus-Wesens, das wir aus europäischen Volkssubstanzen selber heraussuchen, wenn wir daran knüpfen unsere Zukunftshoffnungen, so beruht das wirklich nicht auf irgendeiner Vorliebe oder irgendeiner Temperamentsanlage.
Es ist manchmal gesagt worden, daß man nennen könne wie man wolle dasjenige, was man als erstes Wesen in der Menschheitsevolution bezeichnen kann. Niemals wird derjenige, der das ChristusWesen erkennt, sich darauf versteifen, daß der Name des Christus bleibt. Aber, wenn wir den Christus-Impuls im richtigen Sinne verstehen, so werden wir auch nicht so sprechen, daß wir sagen: Ein Wesen lebt in der Menschheitsevolution, in der Menschheit des Westens und Ostens, und das muß so sein, daß es den Sympathien der Menschheit für diese oder jene Wahrheit entspricht. — Das ist nicht okkultistisch. Okkultistisch ist es, daß in dem Augenblicke, wo man erkennen würde, daß dieses Wesen getauft werden müßte auf den Namen des Buddha, dies rückhaltlos getan wird, ganz gleich, ob es einem sympathisch oder antipathisch ist. Nicht auf Sympathie oder Antipathie kommt es also an, sondern auf die Wahrheit der Tatsachen.
In dem Augenblicke, wo uns die Tatsachen anders belehren würden, wären wir bereit, anders zu handeln. Einzig und allein die Tatsachen müssen maßgebend sein. Wir wollen keinen Orientalismus und keinen Okzidentalismus hineintragen in das, was wir als eigentliches Lebensblut unserer Geisteswissenschaft ansehen, und wenn wir herausfinden sollten in der nordisch-germanischen Erzengelwelt dasjenige, was einen befruchtenden Keim abgeben kann für die wahrhafte Geisteswissenschaft, so wird es etwas sein, was nicht gegeben wird auf diesem Boden für ein einzelnes Volk oder einen einzelnen Stamm, sondern was der gesamten Menschheit gegeben wird. Das, was der gesamten Menschheit gegeben wird, gegeben werden muß, kann zwar an diesem oder jenem Orte entspringen, gegeben werden muß es aber der gesamten Menschheit. Wir kennen nicht einen Unterschied zwischen Orient und Okzident; wir nehmen mit inniger Liebe dasjenige auf, was wir als das überwältigend Große der uralten Kultur der heiligen Rishis in ihrer wahren Gestalt kennen; wir nehmen mit Liebe auf die persische Kultur, nehmen mit Liebe auf dasjenige, was wir als ägyptisch-chaldäische und griechisch-lateinische Kulturen kennen; wir nehmen auch mit ebensolcher Objektivität auf, was uns aus dem europäischen Boden erwachsen ist. Nur die Notwendigkeit der Tatsachen zwingt uns, die Angaben so zu machen, wie sie gemacht werden.
Indem wir alles empfangen von der gesamten Menschheit, alles, was jede Religion beizutragen hat zum Kulturprozeß der Menschheit, aufnehmen in das, was wir heute erkennen, was wir heute Gemeingut der Menschheit nennen, indem wir das mehr und mehr tun, sind wir gerade im Sinne des Christus-Prinzips tätig. Da es fortentwickelungsfähig ist, so müssen wir das überwinden, was es in den ersten Jahrhunderten und Jahrtausenden durchmachen mußte, wo das ChristusPrinzip in den unvollkommensten Anfängen begriffen war. Wir sehen nicht in diese Vergangenheit, lassen uns auch nicht von ihr belehren. Uns liegt nichts an dieser Überlieferung, uns liegt in der Hauptsache an dem, was aus der geistigen Welt heraus erforscht werden kann. Deshalb sehen wir das Wichtigste des Christus-Prinzips nicht in dem, was war — und wenn es noch so oft betont wird, aus der Tradition heraus —, sondern in dem, was da kommen wird. Wir berufen uns nicht so sehr auf das, was historisch überliefert wird, sondern suchen zu wissen das, was da kommen wird. Das ist der Schwerpunkt des Christus-Impulses, der in den Anfang.des christlichen Zeitalters fällt, und wir geben nicht viel auf das Außerlich-Historische. Nachdem das Christentum die Kinderkrankheiten durchgemacht hat, wird es sich weiter entwickeln. Es ist auch in fremde Länder gegangen und wollte die Menschen zu dem bekehren, was man in den einzelnen christlichen Dogmen eines Zeitalters gehabt hat. Vor unserer Seele steht aber ein Christentum, von dem wir wissen, daß Christus in allen Zeiten wirksam war, und daß wir Christus finden werden an allen Orten, wohin wir kommen, daß das Christus-Prinzip das allergeistes wissenschaftlichste Prinzip ist. Und wenn der Buddhismus nur als Buddhisten gelten läßt diejenigen, welche auf Buddha schwören, dann wird das Christentum dasjenige sein, das auf keinen Propheten schwört, weil es nicht unter dem Eindruck eines völkischen Religionsstifters steht, sondern den Menschheitsgott anerkennt.
Derjenige, der das Christentum kennt, weiß, daß es sich dabei um ein Mysterium handelt, das auf Golgatha auf dem physischen Plane zur Anschauung gekommen ist. Die Anschauung dieses Mysteriums ist es, die uns in der Richtung führt, die ich geschildert habe. Man kann auch wissen, daß das geistige Leben zur Zeit des Mysteriums von Golgatha ein solches war, daß dieses Mysterium gerade so in jener Zeit erlebt werden mußte, wie es erlebt worden ist von der Menschheit. Wir lassen uns keine Dogmen aufdrängen, auch nicht die Dogmen der christlichen Vergangenheit, und wenn uns aufgedrängt werden sollte ein Dogma von der einen oder anderen Seite, dann würden wir es im Sinne des wahrhaft verstandenen Christus-Prinzipes zurückweisen. Mögen noch so viele Menschen kommen und den geschichtlichen Christus in ein konfessionelles Bekenntnis zwängen, oder mögen sie falsch nennen das, was wir als Zukunfts-Christus schauen, wir lassen uns nicht beirren dadurch, wenn uns von ihnen gesagt wird: So oder so muß der Christus sein, — auch wenn es von denen gesagt wird, die verstehen sollten, wer der Christus ist. Ebensowenig darf die Christus-Wesenheit gedrückt und beengt werden aus den orientalischen Traditionen heraus, ebensowenig eine Färbung erhalten durch die Dogmen des orientalischen Dogmatismus. Frei und unabhängig von jeder Tradition und jeder Autorität will das vor die Menschheit hintreten, was aus den Quellen des Okkultismus heraus gerade über diese Zukunftsevolution zu sagen ist.
Wunderbar erscheint es mir, wie die Menschen sich auf diesem Boden verstehen können. Immer und immer wieder ist mir in diesen Tagen von den hierher gereisten Nicht-Norden gesagt worden, wie sie sich gegenüber den Persönlichkeiten des skandinavischen Nordens so frei gefühlt haben. Viele haben das ausgesprochen. Ein Beweis dafür, wie wir uns, vielleicht noch für manche unbewußt, in dem tiefsten Wesen der Geistes-Erkenntnis verstehen können, wie wir uns namentlich in dem verstehen werden, was ich schon bei dem letzten «Theosophischen Kongreß» in Budapest hervorhob, und was ich wiederholte während unserer eigenen Generalversammlung in Berlin, wo wir die große Freude hatten, auch Freunde aus dem Norden bei uns zu sehen. Schlecht wäre es für die Geisteswissenschaft, wenn derjenige, der noch nicht in das geistige Gebiet hineinschauen kann, auf blinden Glauben hin annehmen müßte dasjenige, was gesagt wird. Ich bitte Sie und habe Sie gebeten in Berlin, nichts auf Autorität und Glauben hinzunehmen, was ich jemals gesagt habe oder sagen werde. Es gibt, auch bevor der Mensch die hellseherische Stufe erreicht, die Möglichkeit, dasjenige zu prüfen, was aus hellseherischer Beobachtung heraus gewonnen wird. Was ich je gesagt habe über Zarathustra und Jesus von Nazareth, über Hermes und Moses, über Odin und 'Thor, über den Christus Jesus selber, ich bitte Sie nicht, es zu glauben und meine Worte auf Autorität hin anzunehmen. Ich bitte Sie, sich abzugewöhnen das Autoritätsprinzip; denn von Übel würde das Autoritätsprinzip für uns werden.
Ich weiß aber ganz gewiß, wenn Sie anfangen, nachzudenken mit unbefangenem Wahrheitssinn, wenn Sie sagen: Das wird uns gesagt; prüfen wir die uns zugänglichen Urkunden, die Religions- und mythologischen Dokumente, prüfen wir, was uns sagt jegliche Naturwissenschaft, — so werden Sie die Richtigkeit des Gesagten einsehen. Nehmen Sie alles zu Hilfe, und je mehr Sie zu Hilfe nehmen können, desto besser. Ich bin unbesorgt. Was aus den Quellen des Rosenkreuzertums heraus gesagt wird, Sie können es prüfen mit allen Mitteln. Prüfen Sie mit der materialistischen Kritik an den Evangelien, was ich über den Christus Jesus gesagt habe, prüfen Sie, was ich über Geschichte gesagt habe, an allen Quellen, die Ihnen zugänglich sind, prüfen Sie so genau als möglich mit den Mitteln, die Ihnen für den äußerlich-physischen Plan zu Gebote stehen! Ich bin überzeugt, je genauer Sie prüfen, um so mehr werden Sie das, was aus den Quellen des Rosenkreuzermysteriums heraus gesagt wird, der Wahrheit entsprechend finden. Darauf rechne ich, daß die Mitteilungen, welche aus dem Rosenkreuzertum heraus gemacht werden, nicht geglaubt, sondern geprüft werden, nicht oberflächlich, mit den oberflächlichen Methoden der gegenwärtigen Wissenschaft, sondern immer gewissenhafter und gewissenhafter. Nehmen Sie alles, was die neueste Naturwissenschaft mit ihren neuesten Methoden Ihnen bieten kann, nehmen Sie alles, was die historischen oder religiösen Forschungen ergeben haben — ich bin unbesorgt. Je mehr Sie prüfen, desto mehr werden Sie bewahrheitet finden, was aus dieser Quelle heraus gesagt worden ist. Sie sollen nichts auf die Autorität hin annehmen. Das sind die besten Schüler der Geist-Erkenntnis, die das, was gesagt wird, zunächst als Anregung empfangen und es dann in den Dienst des Lebens stellen, um es am Leben zu prüfen. Denn auch im Leben, auf jeder Stufe des Lebens, werden Sie prüfen können das, was aus den Quellen des Rosenkreuzertums heraus gesagt wird. Fern liegt es der Gesinnung, die dieser Darstellung zugrunde liegt, ein Dogma hinzustellen und zu sagen: Dies oder jenes ist so und so und muß geglaubt werden. Prüfen Sie das an dem, was Ihnen jetzt schon an seelisch markigen und gesunden Menschen entgegentreten kann, und Sie werden das selbst bewahrheitet finden, was wie ein prophetischer Hinweis auf die zukünftige Christus-Offenbarung gesagt worden ist. Sie brauchen nur die Augen aufzumachen und unbefangen zu prüfen. Keine Anforderung an den Autoritätsglauben wird gestellt. Das ist eine Art Grundstimmung, die wie ein roter Faden alles geistige Empfangen durchdringen sollte.
Also, ans Herz legen möchte ich Ihnen: Es ist nicht wahrhaft theosophisch, etwas als Dogma anzunehmen, weil es dieser oder jener gesagt hat; wahrhaft theosophisch ist es, sich anregen zu lassen aus der Geisteswissenschaft und das Empfangene im Leben zu prüfen. Da wird hinwegschwinden das, was eine wahrhaft theosophische Anschauung von irgendeiner Seite her färben könnte. Nicht orientalische, nicht okzidentalische Nuancen dürfen unsere Anschauungen färben. Der, welcher im rosenkreuzerischen Sinne spricht, kennt nicht Orientalismus und nicht Okzidentalismus; für ihn sind beide gleich sympathisch. Er stellt allein aus der inneren Natur der Tatsachen die Wahrheit dar. Das ist dasjenige, was wir ins Auge fassen müssen, insbesondere ins Auge fassen müssen in einem so wichtigen Moment, wo wir hingewiesen haben auf den Volksgeist, der waltet in all den nördlichen Gebieten. In ihnen lebt der germanisch-nordisch-mythologische Geist, wenn er auch heute noch unter der Oberfläche lebt, und er lebt viel weiter verbreitet in Europa, als man denkt. Wenn ein nördlicher Völkerstreit entstehen könnte, so könnte er nicht darin bestehen, daß ein Volksteil dem anderen streitig macht dasjenige, was zu geben ist, sondern daß ein jedes Volk Selbsterkenntnis übt und sich frägt: Was ist das Beste, was ich geben kann ? Dann wird schon auf den gemeinsamen Altar fließen das, was zum Gesamtfortschritt, zur Gesamtwohlfahrt der Menschheit führt. Die Quellen dessen, was wir bringen können, liegen im Individuellen. Der germanisch-nordische Erzengel wird der gesamten Menschheitskultur der Zukunft gerade das bringen, wozu er veranlagt ist durch die mitbekommenen Anlagen, welche wir annähernd charakterisiert haben. Er ist aber insbesondere befähigt, zu bewirken, daß das, was in der ersten Hälfte der fünften nachatlantischen Kulturzeit noch nicht gegeben werden konnte, sich in der zweiten Hälfte noch abspielen kann, nämlich das, was als geistiges Element, prophetisch keimhaft, in der slawischen Philosophie und Volksempfindung gezeigt werden konnte. Solange sich das im Vorbereitungsstadium befindet, muß die erste Hälfte der fünften nachatlantischen Kulturperiode zurückgelegt werden. Zunächst konnte da nur erreicht werden eine fein sublimierte geistige Anschauung als Philosophie. Von den Volkskräften muß diese dann erfaßt und durchdrungen werden, damit sie allgemeines Menschheitsgut werden kann, damit sie verständlich werden kann auf den weiten Terrains unseres Erdenlebens. Versuchen Sie es einmal, ob wir uns auf diesem Gebiete verstehen können; dann wird dieses sonst etwas gefährliche Thema doch nicht böse Früchte getragen haben, wenn wir alles, was hier zusammengekommen ist aus Nord-, Süd- und Ost-, West- und Mitteleuropa, so empfinden, daß es wichtig ist innerhalb der gesamten Menschheit; wenn wir fühlen, daß die großen Völker sowohl als die kleinen Volkssplitter ihre Mission haben und beizutragen haben ihren Teil für das Ganze. Zuweilen haben kleine Volkssplitter, weil sie alte oder neue Seelenmotive bewahren sollen, Allerwichtigstes beizutragen. So kann, selbst wenn wir auch diese gefährliche Frage zum Gegenstand der Darstellung machen, nichts anderes dabei herauskommen als die Grundempfindung einer Seelengemeinschaft aller derjenigen, die vereinigt sind im Zeichen geisteswissenschaftlichen Denkens und Fühlens und der geisteswissenschaftlichen Ideale.
Nur dann, wenn wir noch aus unseren Sympathien und Antipathien heraus empfinden würden, wenn wir undeutlich den Kern unserer Weltbewegung erfaßt hätten, könnten Mißverständnisse entstehen aus dem, was gesagt worden ist. Haben wir aber das erfaßt, was als Geist in diesen Vorträgen waltet, dann können auch die Dinge, die uns da entgegengetreten sind, dazu verhelfen, daß wir den festen Entschluß und das hohe Ideal fassen, dasjenige beizutragen zu dem gemeinsamen Ziele — jeder auf seinem Standpunkte und auf seinem Boden —, was in unserer Mission liegt. Wir können das am besten mit dem, was aus unserem Selbst, aus dem entspringt, wozu wir veranlagt sind. Wir dienen der gesamten Menschheit am besten, wenn wir das in uns besonders Veranlagte entwickeln, um es der gesamten Menschheit einzuverleiben als ein Opfer, das wir dem fortschreitenden Kulturstrom bringen. Das müssen wir verstehen lernen. Verstehen müssen wir lernen, daß es schlimm wäre, wenn die Geisteswissenschaft nicht beitragen würde zur Entwickelung von Mensch, Engel und Erzengel, sondern beitragen würde zur Überwindung einer Volksgesinnung durch die andere. Nicht dazu ist die Geisteswissenschaft da, dazu zu verhelfen, daß sich das, was als religiöses Bekenntnis irgendwo auf der Erde herrscht, ein anderes Gebiet erobern kann. Würde jemals der Okzident durch den Orient erobert werden oder umgekehrt, so entspräche das durchaus nicht der geisteswissenschaftlichen Gesinnung. Allein das entspricht ihr, wenn wir unser Bestes, rein Menschliches für die gesamte Menschheit hingeben. Und wenn wir ganz in uns selber leben, aber nicht für uns, sondern für alle Menschen, so ist das wahrhafte geisteswissenschaftliche Toleranz. Das sind Worte, die ich anschließen mußte an unser bedenkliches Thema.
Durch die Geisteswissenschaft — das werden wir immer mehr einsehen — wird alle Menschen-Zersplitterung aufhören. Deshalb ist gerade jetzt die richtige Zeit, die Volksseelen kennen zu lernen, weil die Geisteswissenschaft da ist, die uns dazu bringt, die Volksseelen nicht einander gegenüber zu stellen in Opposition, sondern sie aufzurufen zu harmonischem Zusammenwirken. Je besser wir das verstehen, desto bessere Schüler der Geist-Erkenntnis werden wir sein, Dahin sollen die Darstellungen, die wir gegeben haben, zunächst ausklingen. Ausklingen muß ja doch zuletzt das, was wir an Erkenntnissen sammeln, in unserem Empfinden, Fühlen und Denken und in unserem geisteswissenschaftlichen Ideal. Je mehr wir dieses leben, desto bessere Schüler der Geisterkenntnis sind wir. Ich habe erlebt, daß manche von denen, die mit heraufgezogen sind nach dem Norden, den besten Eindruck erhalten haben, was bei ihnen dadurch zum Ausdruck kam, daß sich ihnen das Wort auf die Lippen drängte: «Wie gern ich hier im Norden bin !»
Und wenn wir mit den Worten des schweigsamen Asen Widar sprechen wollen: Wenn hohe Kräfte in der Menschheit in Zukunft erwacht sein werden, die wir ganz gewiß vor unseren Augen sehen werden, dann wird er der tätige, der aktive Freund des Zusammenarbeitens, des Zusammen-Fleißigseins sein, in dessen Sinne wir alle zusammengewesen sind. Lassen Sie uns in diesem Sinne nach einigen Tagen des Beisammenseins wieder räumlich scheiden, uns aber im Geiste in diesem Sinne immer beisammen sein. Woher wir auch als Schüler der Geist-Erkenntnis kommen, von weit oder nah, mögen wir uns stets in Harmonie zusammenfinden, auch wenn wir uns einmal bei einem Thema fragen, was die Individualitäten dieser oder jener Erdengebiete sind. Wir wissen, daß das nur einzelne Opferflammen sind, die nicht auseinander züngeln, sondern zusammenschlagen werden zu dem gewaltigen Opferfeuer, das zum Wohle der Menschheit zusammenschlagen muß durch die geisteswissenschaftliche Weltanschauung, die uns so sehr am Herzen liegt und tief in unserer Seele wurzelt.
Eleventh Lecture
At the beginning of these, our last reflections, I can truly say that there is still very, very much to discuss, and that, in fact, only the smallest fraction of what could be said on this rich topic has actually been discussed in the course of this lecture series. However, I can hope that this is not the last time we will discuss similar topics here, and it must suffice for now to merely touch upon this topic, which in a certain respect still presents some difficulties for further discussion at the present time. A common thread ran through the last few presentations, namely that Germanic-Nordic mythology or theology contains something that, in an imaginative form, ties in wonderfully with everything we can extract in a cognitive form from the spiritual research of our present day. This is now also one of the reasons why we may hope that the spirit of that people, that archangel, which extends its educational and guiding activity over this country, with what it has developed as its predispositions over the centuries, will permeate what can be called modern philosophy, modern spiritual research, and that from there this modern spiritual research will attain a fertilization in the popular sense.
The further we delve into the details of Germanic-Nordic mythology, the more we see that the greatest occult truths are wonderfully expressed in the images of this mythology, as is truly the case in no other mythology. Some of you who have read my “Secret Science” or listened to other presentations I have been permitted to give here may remember that once, in the course of Earth's evolution, a process took place which we can describe as the descent of those human souls who, in ancient times, before the old Lemurian period, ascended to the individual planets of our planetary system, who, for very special reasons, ascended to Saturn, Jupiter, Mars, Venus, and Mercury, and that during the last Lemurian and the entire Atlantean periods, they sought to unite with what the human body had gradually developed and formed in terms of predispositions, which had become possible through the departure of the Moon from our Earth. There they descended, these Saturn, Jupiter, Mars, Venus, and Mercury souls. This is a process that can still be found today in the Akashic Records. During the Atlantean period, water penetrated the air of Atlantis in the form of mist. This was a condition that was connected with the descent of these souls, which could be perceived through the ancient clairvoyance of the Atlantean period. Time and again, when new beings were born into what were then still plastic, soft, flexible, malleable bodies, when they descended, so to speak, from spiritual heights, this was regarded as the outward expression of souls descending from the spiritual environment, from the atmosphere, from planetary existence, in order to unite with the bodies emerging on Earth.
The process by which the earthly bodies, as it were, open themselves to the fertilization of what radiates down from the heights of heaven has been preserved in the view that has become implanted in Norse-Germanic mythology. The awareness of this has been preserved for so long that even Tacitus still found it among the southern Germanic peoples at the time when he made the observations he described in his “Germania.” No one will understand Tacitus' account of the goddess Nerthus who does not know that this process once existed. The chariot of the goddess Nerthus is driven over the waters. Later, this was preserved as a ritual, a rite. In earlier times, it was an observation. This goddess offered what could be offered from human bodies to the human souls descending from the planetary spheres. This is the mysterious process underlying the Nerthus myth, which has been preserved in all that has been handed down to us in the older sagas and legends that point to the becoming of the physical human being. Njordr, who is inwardly related to the goddess Nerthus, is the male counterpart. He is supposed to represent the ancient memory of the descent of the spiritual-soul human beings who had once ascended to planetary heights and who descended again during the Atlantean period in order to reunite with physical human bodies.
From my little book “Blood is a Very Special Juice,” you can learn what a significant role intermingling of peoples and connections between peoples played at certain times. Now, it was not only intermingling of peoples and connections between peoples, which found expression in the mixing of blood, but also the spiritual and soul development of the folk spirits that played a major role. The view of this descent is preserved in its purest form at the bottom of the world of legends that formed in these Nordic regions in earlier times. In the legends of the Vanir, you can therefore still find the oldest memories of such things. Here in the north, in the Finnish tradition, the memory of this connection between the spiritual and soul aspects that descended from planetary heights and what emerged from the earth itself, known in Nordic tradition as the “home of the giants,” was particularly vivid. What developed from the earth belongs to the home of the giants. This is how we understand that the Nordic-Germanic human being always felt the impulse from this side, that he felt how this ancient divine vision, which was still at home here when the misty waters of Atlantis still reached this region in ancient times, was at work in his soul, which had gradually developed. The Nordic-Germanic human being felt in his soul something of the origin of a god who descended directly from those divine-spiritual beings, those archangelic beings who guided the union of the soul-spiritual with the earthly-physical. Freyr, the god, and Freya, his sister, who were once particularly popular deities here in the north, were originally conceived and perceived as angelic beings who poured into the human soul everything that the human soul needed in order to immediately develop on the physical plane the ancient powers that had been received through clairvoyance. Freyr was, within the physical-sensory world, within the world limited to the outer senses, the continuer of everything that had previously been received through clairvoyance. He was the living continuation of the clairvoyantly received forces. Therefore, he had to connect with what is available in the human body itself as physical-bodily tools for these soul forces, which then carry into the physical plane what was perceived in ancient clairvoyance. This is reflected in the marriage of Freyr to Gerd, the giantess. She is taken from the physical forces of earthly becoming itself. These ideas still reflect the descent of the divine-spiritual into the physical. The figure of Freyr wonderfully expresses how Freyr makes use of what is possible for human beings on the physical plane to live out what they have been educated to do through their previous clairvoyant perceptions. Bluthuf is the name of the horse at Freyr's disposal, indicating that blood is essential for developing one's ego. Freyr also has a strange and wonderful ship at his disposal. It can be spread out to an immeasurable size and folded up so that it fits into the smallest box. What, then, is this wonderful ship? If Freyr is the power that carries clairvoyant forces into the realms that manifest themselves on the physical plane, then it must be that which is particularly characteristic of him: the alternation between waking and sleeping. And just as the human soul spreads out in the macrocosm during sleep until it awakens again, so the wonderful ship spreads out and is then folded up again into the folds of the brain, to be housed during the daytime in the smallest box—the human skull. You will find all this in a wonderful way in this Nordic-Germanic mythology, in these pictorial characters.
Those of you who delve deeper into these things will gradually become convinced that this is not fantasy, but that it really comes from the schools of the initiates, which has been implanted, inoculated into the soul of the people, into the national spirit. Thus, an enormous amount has remained in the guiding archangel, in the folk spirit of the North, from what was ancient education through clairvoyant perception, from what can become in a soul that, so to speak, in its development on the physical plane connects with a clairvoyant development.
Even if the outward appearance is different today, the archangel of the Germanic North has this predisposition within himself, and with this predisposition he is particularly suited to understanding what modern spiritual science is and to transforming it in the sense in which it must be transformed in the sense of popular power. You will therefore understand when it is said that the best conditions exist within the Germanic-Nordic nature for understanding what I have only been able to hint at in this public lecture on the reappearance of Christ. Spiritual research in our present time shows us that after the Kali Yuga, which lasted five thousand years — approximately from 3100 BC to 1899 — new abilities are developing in human beings. They will first appear in a few individuals who are particularly suited to these abilities. For example, through the natural evolution of their abilities, people will see something that today can only be proclaimed through spiritual science, through spiritual research. We are told that in the future, people whose etheric body organs are developed will appear in ever greater numbers and will attain clairvoyance, which today can only be attained through training. And why will this be so? What will the etheric body mean for the perception of some people? There will be people who will have impressions of which I would like to describe one. A person will do something in the outer world and feel compelled to notice something. It will appear before his eyes like a kind of dream image, which he will not understand at first. But if they have heard something about karma, about the laws governing world events, they will gradually come to understand it, for what they have seen is the karmic counterpart of their deeds in the etheric world. In this way, the first elements of future abilities gradually form.
Those people who are inspired by spiritual science will gradually experience — from the middle of the twentieth century onwards — a renewal of what Paul saw in etheric clairvoyance as a coming mystery, as the mystery of the living Christ. It will be a new revelation of Christ, a revelation that must come when human abilities develop in a natural way so that Christ can be seen by people in the world where he has always been since the mystery of Golgotha and where he can also be found by the initiated. Humanity is growing into this world in order to be able to perceive from the physical plane what was previously only seen in the mystery schools, from higher planes. Nevertheless, mystery training will not become superfluous. It still presents things in a different way than they appear to the untrained soul. But what is given through mystery training will, through the transformation of the physical human body, reveal the mystery of the living Christ in a new way, as it can be seen in perspective from the physical plane, as it will be seen in the ether, first by individual human beings, but then by more and more people over the course of the next three thousand years. What Paul saw as the living Christ, who has been to be found in the etheric world since the event of Golgotha, will be seen by more and more people.
The revelations of Christ will become ever higher. That is the mystery of Christ's development. Since people at the time when the mystery of Golgotha took place were to understand everything from the physical plane, it was necessary that they could also see Christ on the physical plane, that they could receive news of him and witness his working on the physical plane. But humanity is destined to progress, to develop higher powers, and anyone who wanted to believe that the revelations of Christ would be repeated in the same way as they were necessary 1,900 years ago would have to know nothing about the progress of humanity. At that time, they took place on the physical plane because human powers were attuned to the physical plane. But human powers will develop, and through this Christ will be able to speak more and more to the elevated human powers over the course of the next 3,000 years.
What I have just said is a truth that has long been communicated to a few individuals from esoteric schools, and it is a truth that must be found today, especially on the ground of spiritual science, because spiritual science is intended to be a preparatory school for what is to come. Humanity is now attuned to freedom, to self-recognition of what is forming within it, and it could happen that those people who are the first pioneers of the Christ view will be denounced as fools for what they have to offer humanity, and humanity could sink even further into materialism than it already has, and trample underfoot what could be the most wonderful revelation for humanity. Everything that can happen in the future is, to a certain extent, placed in the will of humanity, so that people can also fail to achieve what is for their own good. It is extremely important that spiritual science is a preparation for what the new Christ revelation will be.
Materialism can make a mistake here in two ways. The first, which is likely to arise from Western traditions, is that the first pioneers of the new Christ revelation will be regarded as wild fantasists and foolish fanatics when they proclaim their views in the twentieth century. Materialism has taken hold of all circles today. It is not only at home in the West, it has also spread to the East, only in a different form. It could be that Eastern materialism will lead people to misunderstand the higher nature of a Christ revelation on a higher level, and that what has been said here so often and will be said again and again will come to pass: that materialistic thinking will translate the appearance of Christ into a materialistic view. It could be that in that time, under the influence of spiritual scientific truths, people will be able to speak of Christ's revelation, but at the same time believe that Christ will appear in a material body. The result would then be a differently colored materialism. It would only be a continuation of what has been going on for centuries.
People have repeatedly taken advantage of this false materialism, to the extent that individuals have claimed to be the reappeared Christ. The last significant case of such a false Christ was in the seventeenth century, when a man named Sabbatai Zevi from Smyrna appeared as the reappeared Christ. He caused a great stir. People flocked to him not only from the immediate vicinity, but also from Hungary, Poland, Germany, France, Italy, and North Africa. Everywhere, Sabbatai Zevi was seen as the physical incarnation of a Messiah. I do not wish to recount the human tragedy associated with the personality of Sabbatai Zevi. In the seventeenth century, however, this tragedy was not particularly great. At that time, human beings were not yet so subject to free will, but through their spiritual perception they were able to recognize what was true. But the misfortune would be great in the twentieth century if, under the pressure of materialism, the teaching that Christ will reveal himself were to undergo a materialistic interpretation in such a way that Christ could return in a physical body. This would only prove that humanity has gained no insight or understanding of the real progress of human development toward higher spiritual powers. False messiahs will certainly appear, and they will receive as much support from the materialism of our time as Sabbatai Zevi did in the seventeenth century. It will be a test, a hard trial for those who are spiritually prepared to recognize where the truth lies, whether spiritual theories are truly imbued with spiritual, life-giving feeling, or whether only a hidden materialism lives in these spiritual theories. This will be the test for the further development of spiritual science, whether people will be sufficiently developed through this spiritual science to see that they have to look at the spirit in the spirit, that they have to look up into the etheric world, to look up to a new revelation of Christ, or whether they will remain on the physical plane and want to see a revelation in the physical body that refers to Christ. Our movement will still have to pass this test. But we can say that nowhere is the ground better prepared for recognizing the truth in this particular area than where Germanic-Nordic mythology originated.
What has been handed down to us as the Twilight of the Gods contains a significant vision of the future, and this brings me to a chapter whose starting point I have already indicated, so to speak. I have told you that within a community that has only recently left behind a clairvoyant past, a clairvoyant sense has developed in the guiding spirit of the people, enabling them to understand once again what is blossoming clairvoyantly before us. Now, when humanity is experiencing the new era with new human abilities on the very ground where Germanic-Nordic mythology flourished, it should understand that what was once clairvoyance must take on a different form after humanity has passed through the development of the physical plane. For a while, what spoke from the old clairvoyance has been silent; for a while, the world of Odin and Thor, Baldur and Hödur, Freyr and Freya has stood behind human beings, hidden from human view. But it will emerge again at a time when other forces have worked on the human soul in the meantime. When the human soul, with its new clairvoyance beginning with etheric clairvoyance, looks into the new world, it will see that it cannot hold on to the old forms of the forces that educate the soul. If it could hold on to them, then all the opposing forces would also emerge against the force that in ancient times was supposed to educate the human forces to a certain level. Odin and Thor will stand before the eyes of humanity again, but now in such a way that the human soul will have undergone a new development. Everything that is the counterforce of Odin and Thor will appear to the human soul. Everything that has developed as a counterforce will become visible again in a mighty tableau. But the human soul would not be able to advance or defend itself against evil if it were to submit only to the forces that were seen in ancient clairvoyance. Thor once gave human beings the I. The ego has educated itself on the physical plane, has developed out of what Loki, the Luciferic force, left behind in the astral body, out of the Midgard serpent. What Thor was once able to give, and what the human soul grows beyond, is in conflict with what comes from the Midgard serpent. This confronts us in Norse mythology as Thor fighting the Midgard serpent. They keep each other in balance, which means they kill each other. Similarly, Odin fights the Fenris wolf, which destroys Odin. That which for a time formed the human soul force, Freyr, must succumb to that which has been given to the ego, now raised up on the physical plane, from the earth forces themselves. Freyr succumbs to the flaming sword of Surtur, who sprang from the earth.
All these details presented in Götterdämmerung will correspond to what will stand before humanity in a new etheric vision that truly points to the future. The Fenris wolf will remain behind. Oh, there is a deep, deep truth hidden in the fact that this Fenris wolf remains behind in the battle against Odin. Nothing will be as dangerous for humanity in the near future as the tendency to remain with the old clairvoyance, which has not been developed by new forces, and which could tempt people to remain with what the old, astral clairvoyance could give in primeval times, namely soul images such as the Fenris wolf. It would be another difficult test for what must grow on the ground of spiritual science if, for example, a tendency were to arise on this ground toward all kinds of unexplained, chaotic clairvoyance, the tendency not to value clairvoyance that has been examined by reason and science, but rather the old, chaotic clairvoyance that lacks this advantage.
Such remnants of old clairvoyance would take revenge with terrible force, confusing people's views with all kinds of chaotic images. Such clairvoyance could not be countered with what arose from ancient clairvoyant powers, but only with what has been developed during the Kali Yuga as a healthy force for a new clairvoyance. Not that which the old archangel Odin gave in power, not the old clairvoyant powers can save; something far different must come. But Germanic-Nordic mythology knows this something else. It knows that it exists. It knows that the etheric form lives in which that which we shall see again as the etheric Christ figure is to incarnate. And only this will succeed in driving out the unexplained clairvoyant power that will confuse humanity if Odin does not destroy the Fenris wolf, which represents nothing other than the residual clairvoyant power. Widar, who has remained silent throughout, will overcome the Fenris wolf. This is also what the Götterdämmerung tells us.
Those who recognize Widar's significance and feel him in their souls will find that in the twentieth century, people will once again be given the ability to see Christ. Widar will stand before us again, who is common to all of us in Northern and Central Europe. He was kept secret in the mysteries and secret schools as a god who will only receive his mission in the future. Even his image is only spoken of vaguely. This may be evident from the fact that an image was found near Cologne, of which no one knows who it represents, but which means nothing other than a portrait of Widar.
Throughout the Kali Yuga, the forces were acquired that are to enable the new human beings to see the new Christ revelation. Those who are called to interpret from the signs of the times what must come know that the new spiritual research will restore the power of Widar, who will drive out of people's minds everything that could have a confusing effect as remnants of chaotic old clairvoyant forces, and who will awaken the newly developing clairvoyance in the human breast, in the human soul.
Thus, as the wondrous figure of Widar shines forth from the twilight of the gods, we see that, so to speak, a hope for the future shines forth from Germanic-Nordic mythology. Feeling a kinship with the figure of Widar, whom we now wish to understand in his deeper essence, we hope that what must be the fundamental nerve and living essence of all spiritual science will emerge from those forces that the archangel of the Germanic-Nordic world can bring to modern development. Only part of a larger whole has been accomplished for the fifth post-Atlantean cultural epoch of human and spiritual development; another part still remains to be accomplished. Those who will contribute most to this achievement will be those among the Nordic-Germanic peoples who feel within themselves that they possess an elemental, fresh national vitality. But this will, in a sense, be placed in the souls of human beings. They will have to decide for themselves to work. In the twentieth century, it is possible to err, because what is to be achieved must, in a sense, be left to the freedom of human beings, as it cannot be imposed by force. It is therefore important to have a correct understanding of what is to come. So you see that when the knowledge of the Christ being speaks out of our present spiritual science, and when we connect ourselves with the true knowledge of this Christ being, which we ourselves seek out of the European folk substance, when we connect our hopes for the future with this, then this is really not based on any kind of preference or temperamental disposition.
It has sometimes been said that one can call whatever one likes that which can be designated as the first being in human evolution. Those who recognize the Christ being will never insist that the name Christ must remain. But if we understand the Christ impulse in the right sense, we will not say that a being lives in human evolution, in the humanity of the West and the East, and that this must be so in order to correspond to humanity's sympathies for this or that truth. That is not occultism. It is occultistic to say that at the moment when one recognizes that this being must be baptized in the name of Buddha, this must be done without reservation, regardless of whether one finds it appealing or repulsive. It is not a matter of sympathy or antipathy, but of the truth of the facts.
The moment the facts teach us otherwise, we would be prepared to act differently. The facts alone must be decisive. We do not want to introduce Orientalism or Occidentalism into what we regard as the very lifeblood of our spiritual science, and if we should discover in the Nordic-Germanic archangel world that that can provide a fruitful seed for true spiritual science, it will be something that is not given on this soil for a single people or a single tribe, but something that is given to the whole of humanity. What is given to the whole of humanity, what must be given, may indeed spring from this or that place, but it must be given to the whole of humanity. We do not know any difference between Orient and Occident; we accept with deep love what we know as the overwhelming greatness of the ancient culture of the holy Rishis in its true form; we accept with love the Persian culture, we accept with love what we know as the Egyptian-Chaldean and Greek-Latin cultures; we also accept with the same objectivity what has grown out of European soil. Only the necessity of facts compels us to present the information as it is presented.
By receiving everything from the whole of humanity, everything that every religion has to contribute to the cultural process of humanity, by incorporating it into what we recognize today, what we today call the common heritage of humanity, by doing this more and more, we are acting precisely in accordance with the Christ principle. Since it is capable of further development, we must overcome what it had to go through in the first centuries and millennia, when the Christ principle was in its most imperfect beginnings. We do not look to this past, nor do we allow ourselves to be taught by it. We are not interested in this tradition; we are primarily interested in what can be researched from the spiritual world. Therefore, we do not see the most important aspect of the Christ principle in what was — no matter how often it is emphasized out of tradition — but in what is to come. We do not refer so much to what has been handed down historically, but seek to know what is to come. This is the focus of the Christ impulse that falls at the beginning of the Christian era, and we do not attach much importance to the external historical aspects. After Christianity has gone through its childhood illnesses, it will continue to develop. It also went to foreign countries and wanted to convert people to what was held in the individual Christian dogmas of an age. But before our soul stands a Christianity of which we know that Christ was active in all ages, and that we will find Christ in all places where we go, that the Christ principle is the most spiritual scientific principle of all. And if Buddhism only accepts as Buddhists those who swear by Buddha, then Christianity will be the one that swears by no prophet, because it is not under the influence of a national religious founder, but recognizes the God of humanity.
Those who know Christianity know that it is a mystery that became visible on the physical plane at Golgotha. It is the perception of this mystery that leads us in the direction I have described. One can also know that spiritual life at the time of the mystery of Golgotha was such that this mystery had to be experienced at that time in the way it was experienced by humanity. We do not allow dogmas to be imposed on us, not even the dogmas of the Christian past, and if a dogma were to be imposed on us from one side or the other, we would reject it in the spirit of the truly understood Christ principle. No matter how many people may come and force the historical Christ into a confessional creed, or call what we see as the Christ of the future false, we will not be deterred when they say to us: Christ must be this or that — even if it is said by those who should understand who Christ is. Nor should the Christ being be suppressed and restricted by Eastern traditions, nor should it be colored by the dogmas of Eastern dogmatism. Free and independent of any tradition or authority, what needs to be said about this future evolution from the sources of occultism wants to come before humanity.
It seems wonderful to me how people can understand each other on this ground. Again and again during these days, people who have traveled here from non-Northern countries have told me how free they felt in relation to the personalities of the Scandinavian North. Many have expressed this. This is proof of how we can understand each other, perhaps still unconsciously for some, in the deepest essence of spiritual knowledge, how we will understand each other, particularly in what I already emphasized at the last Theosophical Congress in Budapest and repeated during our own General Assembly in Berlin, where we had the great pleasure of seeing friends from the North among us. It would be bad for spiritual science if those who cannot yet see into the spiritual realm had to accept what is said on blind faith. I ask you, and I asked you in Berlin, not to accept anything I have ever said or will say on authority or faith. Even before a person reaches the clairvoyant stage, it is possible to test what is gained from clairvoyant observation. Whatever I have said about Zarathustra and Jesus of Nazareth, about Hermes and Moses, about Odin and Thor, about Christ Jesus himself, I do not ask you to believe and accept my words on authority. I ask you to wean yourselves of the principle of authority, for the principle of authority would be evil for us.
But I know for certain that if you begin to think with an unbiased sense of truth, if you say: This is what we are told; let us examine the documents available to us, the religious and mythological documents, let us examine what all natural science tells us — then you will see the truth of what has been said. Use everything to help you, and the more you can use, the better. I am not worried. You can examine everything that is said in the sources of Rosicrucianism by all means. Examine what I have said about Christ Jesus with materialistic criticism of the Gospels, examine what I have said about history in all the sources available to you, examine as accurately as possible with the means available to you on the outer, physical plane! I am convinced that the more carefully you examine, the more you will find that what is said from the sources of the Rosicrucian mystery is true. I count on the fact that the messages given by the Rosicrucians will not be believed, but examined, not superficially, with the superficial methods of present-day science, but more and more conscientiously. Take everything that the latest natural science with its latest methods can offer you, take everything that historical or religious research has revealed — I am not worried. The more you examine, the more you will find to be true what has been said from this source. You should not accept anything on authority. The best students of spiritual knowledge are those who first receive what is said as inspiration and then put it into practice in their lives in order to test it. For in life, at every stage of life, you will be able to test what is said from the sources of Rosicrucianism. It is far from the intention underlying this presentation to establish a dogma and say: This or that is so and so and must be believed. Test this against what you can already encounter in spiritually robust and healthy human beings, and you will find for yourselves that what has been said as a prophetic hint of the future revelation of Christ is true. You need only open your eyes and examine things impartially. No demand is made for belief in authority. This is a kind of basic attitude that should permeate all spiritual reception like a red thread.
So, I would like to recommend to you: It is not truly theosophical to accept something as dogma because this or that person has said so; it is truly theosophical to be inspired by spiritual science and to test what you have received in your life. Then anything that could color a truly theosophical view from any side will disappear. Neither Eastern nor Western nuances should color our views. Those who speak in the Rosicrucian sense know neither Orientalism nor Occidentalism; for them, both are equally appealing. They represent the truth solely from the inner nature of facts. This is what we must keep in mind, especially at such an important moment when we have pointed to the national spirit that prevails in all the northern regions. The Germanic-Nordic-mythological spirit lives in them, even if it still lives beneath the surface today, and it lives much more widely in Europe than one might think. If a northern conflict between peoples were to arise, it could not consist in one part of the people disputing with the other what is to be given, but in each people practicing self-knowledge and asking itself: What is the best I can give? Then what leads to the overall progress and welfare of humanity will flow onto the common altar. The sources of what we can bring lie in the individual. The Germanic-Nordic archangel will bring to the entire human culture of the future precisely what he is predisposed to do by the innate qualities we have roughly characterized. However, he is particularly capable of bringing about that which could not yet be given in the first half of the fifth post-Atlantean cultural epoch, namely that which could be shown as a spiritual element, prophetically germinating, in Slavic philosophy and folk feeling. As long as this is in the preparatory stage, the first half of the fifth post-Atlantean cultural epoch must be completed. Initially, only a finely sublimated spiritual view could be achieved as philosophy. This must then be grasped and permeated by the forces of the people so that it can become the common property of humanity and become understandable in the broad terrain of our earthly life. Try to see to see if we can understand each other in this area; then this otherwise somewhat dangerous topic will not have borne evil fruit if we feel that everything that has come together here from Northern, Southern, Eastern, Western, and Central Europe is important for all of humanity; if we feel that both the great nations and the small fragments of peoples have their mission and must contribute their part to the whole. Sometimes small ethnic groups have the most important contribution to make because they have to preserve old or new spiritual motives. So even if we make this dangerous question the subject of our discussion, nothing can come of it other than the basic feeling of a spiritual community of all those who are united under the banner of spiritual scientific thinking and feeling and spiritual scientific ideals.
Only if we were still feeling out of our sympathies and antipathies, if we had only vaguely grasped the core of our world movement, could misunderstandings arise from what has been said. But if we have grasped what it is that reigns as spirit in these lectures, then even the things that have confronted us can help us to form the firm resolution and the high ideal of contributing to the common goal—each from his own standpoint and on his own ground—that lies in our mission. We can do this best with what springs from our own selves, from what we are predisposed to do. We serve the whole of humanity best when we develop what we are particularly predisposed to do, in order to incorporate it into the whole of humanity as a sacrifice that we bring to the advancing stream of culture. We must learn to understand this. We must learn to understand that it would be terrible if spiritual science did not contribute to the development of human beings, angels, and archangels, but instead contributed to the overcoming of one national spirit by another. Spiritual science is not there to help one religious confession prevailing somewhere on earth to conquer another area. If the West were ever to be conquered by the East, or vice versa, this would not correspond at all to the spiritual scientific attitude. The only thing that corresponds to it is when we give our best, our pure humanity, for the whole of humanity. And when we live entirely within ourselves, but not for ourselves, but for all human beings, this is true spiritual scientific tolerance. These are words that I felt compelled to add to our serious topic.
Through spiritual science — we will understand this more and more — all fragmentation of humanity will cease. That is why now is the right time to get to know the souls of the people, because spiritual science is there to help us not to set the souls of the people against each other in opposition, but to call them to harmonious cooperation. The better we understand this, the better students of spiritual knowledge we will be. This is where the presentations we have given should initially come to an end. Ultimately, what we gather in terms of knowledge must come to rest in our feelings, emotions, and thinking, and in our spiritual scientific ideal. The more we live this, the better students of spiritual knowledge we are. I have experienced that some of those who came up with me to the North received the best impression, which was expressed by the words that came to their lips: “How much I like it here in the North!”
And if we want to speak with the words of the silent Asen Widar: When high forces in humanity will have awakened in the future, which we will most certainly see before our eyes, then he will be the active friend of cooperation and diligence, in whose spirit we have all been together. Let us part ways again after a few days of being together, but let us always remain together in spirit. Wherever we come from as students of spiritual knowledge, from far or near, may we always come together in harmony, even if we sometimes ask ourselves what the individualities of this or that region of the earth are. We know that these are only individual sacrificial flames that will not flicker apart, but will merge into the mighty sacrificial fire that must burn for the good of humanity through the spiritual scientific worldview that is so dear to our hearts and deeply rooted in our souls.