Olaf Oesteson: Awakening of Earth Spirit
GA 158
7 January 1913, Berlin
Translator Unknown
The period from about Christmas to the present date (Jan. 7th) is really an important and significant period of the year, also in an occult connection. It is called “The period of the Thirteen Days.” The remarkable thing is that the importance of these thirteen days is felt by those who through the constitution of their souls have preserved an inkling of the ancient connection of the human soul with the spiritual world, of which we have often spoken. We know that the primitive human being who lives in the country or in a community which is little infected by our town life, preserves more of the connection with the spiritual world which existed in ancient times than one belonging to a town.We find many things in folk-poems regarding experiences of the soul during the period from Christmas Eve to Epiphany, Jan.6th.
This is the time when—after darkness has been greatest over the earth, directly after the winter solstice, when the sun again begins his victorious course,—together with the deepest immersion and subsequent liberation and redemption of nature,—the human soul can also have special experiences if it still has a definite connection with the spiritual world. Those who o longer possess the old clairvoyance, but who in their souls are still connected with the spiritual world, perceive a difference in the abnormal world of dreams at this period of the year. What the soul can then experience is important, because the soul—if it is still susceptible—can then really penetrate best into the spiritual world. To the modern man the course of the year is such that he can no longer distinguish the various seasons of the year; for while the snowstorms rage outside, when the darkness descends about 4 p.m. and it grows light late in the morning, the city man feels the same as in the summer months when the sun develops its greatest power. Man has been torn out of his ancient connection with the Cosmos in which he lived when he was outside in nature. To those however who have kept in touch with nature, what happens at Christmas time is not the same as what takes place at some other time in the year, for example, at midsummer. Whereas at midsummer the soul is most emancipated from what is connected with the spiritual world, at the time when nature has died away the most it is connected with the spiritual world and formerly had special experiences during this time.
Now there is a beautiful folk-poem in the old Norwegian language, a poem which was re-discovered a short time ago and has quickly become popular again owing to the peculiarly sympathetic understanding of the Norwegian people. It treats of a man who was still in connection with the spiritual world,—Olaf Oesteson. What he goes through in the time between Christmas and Epiphany is beautifully described in this poem. At the New Year Festival in Hanover on Jan. 1st, 1912, I tried to put this folk-poem “Olaf Oesteson” into German verse, so that it might come before our souls too. We will begin this evening with the song of Olaf Oesteson, which contains his experiences during the “Thirteen Nights.”
The Dream Song
O listen to my song!
I will sing to thee
Of a certain youth:
This was Olaf Oesteson,
who once slept so long.
Of him I sing to thee.He went to rest on Christmas Eve.
A deep sleep fell upon him soon,
And he could not awake,
Till on the thirteenth day
The people went to Church.
This was Olaf Oesteson,
Who once slept for so long,
Of him I sing to thee.He went to rest on Christmas Eve:
Long, long did he sleep!
And he could not awake,
Till the thirteenth day
The birds were spreading their wings.
This was Olaf Oesteson,
Who once slept for so long
Of him will I sing to thee.Olaf could not awake
Till on the thirteenth day
The sun shone o'er the mountains
Then did he saddle his nimble steed,
And rode to the church in haste.
This was Olaf Oesteson,
Who once slept for so long,
Of him will I sing to thee.The priest already stood
By the altar saying mass.
When by the church-door Olaf seated himself
To give tidings of many dreams,
Which during this long sleep
Had filled his soul.
This was Olaf Oesteson,
who once slept so long.
Of him I sing to thee.Young folk and old ones too,
Give heed unto the words
Which Olaf speaks about his dreams.
This was Olaf Oesteson,
who once slept so long.
Of him I sing to thee.II
I went to rest on Christmas Eve,
A deep sleep soon enveloped me;
And I could not awake,
Till on the thirteenth day
The people went to church.
Brightly shone the moon
And the paths stretched far away.Up to the clouds was I lifted,
And flung to the depths of the sea.
Mirth cannot fall upon
ONe who follow me.
Brightly shone the moon
And the paths stretched far away.Up to the clouds was I lifted
And thrust into dismal swamps,
beheld the terrors of hell
And also the light of heaven.
Brightly shone the moon
and the paths stretched far away.Into earth's depths did I journey,
Where streams of Gods roar frightfully,
To look at them I was not able,
But I could hear their roaring.
Brightly shone the moon
And the paths stretched far away.My black steed did not neigh,
And my dogs did not bark,
Nor did the bird of morning sing;
There was but one marvel everywhere.
Brightly shone the moon
And the paths stretched far away.My spirit-land I had to travel o'er
The wide plane of a thorny heath,
And also the nails on my feet.
Brightly shone the moon
And the paths stretched far away.I came to Gjaller-Bridge
It hangs high up in windy heights;
It is covered with red gold
and has nails with sharp points.
Brightly shone the moon
And the paths stretched far away.The ghostly snake did strike me,
The ghostly hound did bite me.
The bull, he stood across the way
These are three beasts of the bridge:
Of frightfully evil nature are they.
Brightly shone the moon
And the paths stretched far away.The dog to bite is ready
The snake desires to sting,
The bull, he threatens violence:
They let none pass across the bridge
Who will not honour truth.
Brightly shone the moon
And the paths stretched far away.I went across the bridge
Narrow it is, and makes one dismay.
I had to wade through swamps ...
They lie behind me now!
Brightly shone the moon
And the paths stretched far away.I had to wade in swamps,
Bottomless did they seem.
When I passed o'er the bridge,
I felt earth in my mouth—
Like the dead who lie in the grave.
Brightly shone the moon
And the paths stretched far away.III
Then I came to waters
In which, like blue flames,
Masses of ice gleaned bright.
And God my purpose guided,
So that I shunned that region.
Brightly shone the moon
And the paths stretched far away.I turned my steps to the winter-path
On the right could I perceive it.—
I looked as into Paradise,
That threw its light afar.
Brightly shone the moon
And the paths stretched far away.And the holy Mother of God—
I saw her there in radiance!
She made no travel to Brooksvaline:
Saying that there men's souls are judged!
Brightly shone the moon
And the paths stretched far away.IV
In other worlds I tarried
Through the length of many nights;
And God alone can know
How much distress of soul I saw
In Brooksvaline, where souls
The Day of Judgment undergo.A young man there I saw,
Who had recklessly a boy had killed:
Now he must carry him eternally
In his own arms!
He stood deep in mire,
In Brooksvaline, where souls
The Day of Judgment undergo.Also an old man did I see,
He wore a cloak as though of lead.
Thus was he punished, because he
In avarice had lived on earth.
In Brooksvaline, where souls
The Day of Judgment undergo.Ad men came into sight
Who carried fiery burdens;
Dishonesty weighs heavily
On their poor souls,
In Brooksvaline, where souls
The Day of Judgment undergo.Children too could I behold.
With glowing coals beneath their feet.
These worked their parents ill in life,
Which hurt their spirits grievously
In Brooksvaline, where souls
The Day of Judgment undergo.I was charged to approach that house,
Where witches had to work
In the blood which in life
Had stirred them up to wrath,
In Brooksvaline, where souls
The Day of Judgment undergo.Down from the North in savage troops,
Come riding wicked spirits,
Led by the Prince of Hell.
In Brooksvaline, where souls
The Day of Judgment undergo.What came from out of the North
Seemed worst of all;
In front rode he, the Prince of Hell,
On his black charger.
In Brooksvaline, where souls
The Day of Judgment undergo.But from the South there came
In serene tranquility yet other bands.
Foremost rode St. Michael
At the side of Jesus Christ.
In Brooksvaline, where souls
The Day of Judgment undergo.The souls laden with sin
Could but in terror tremble!
Their tears ran down in streams—
The result of their bad deeds.
In Brooksvaline, where souls
The Day of Judgment undergo.In majesty stood Michael there
Weighing the human souls
Upon his scales for sin;
And giving judgment stood
The judge of the world, Jesus Christ.
In Brooksvaline, where souls
The Day of Judgment undergo.V
Happy is he who in earth-life
Gives shoes to those in need;
He need not walk with naked feet
In the field of thorns.
Thus speaks the tongue of the scales,
And universal truth
Resounds within the spirit-state.Happy is he who in earth-life
Hath given bread to the poor!
He cannot in that world
Be injured by the dogs.
Thus speaks the tongue of the scales,
And universal truth
Resounds within the spirit-state.Happy is he, who in earth-life
Hath given corn to the poor!
Threatened he cannot be
By the sharp horns of the bull,
When he must pass the Gjaller-bridge.
Thus speaks the tongue of the scales,
And universal truth
Resounds within the spirit-state.Happy is he, who in earth-life
Gives clothing to the poor!
The ice-masses in Brooksvaline
Cannot avail to freeze him.
Thus speaks the tongue of the scales,
And universal truth
Resounds within the spirit-state.VI
Young folk and old ones too,
Give heed unto the words
Which Olaf spake about his dreams.
Long didst thou sleep indeed ...
Wake now, Olaf Oesteson!
The poem itself is old; but as we have already said, it has recently reappeared as if of itself among the Norwegian people and is spreading with great rapidity. The fact of this poem spreading id one among the many things at the present time which shows how people are longing to understand the secrets now being opened up by Theosophy, for the fact that what is here described takes place—or at least could take place a comparatively short time ago—in a soul, is not merely “imagination.” Olaf Oesteson is a type of those people living in the North who, even in the Middle Ages, about the middle of that period, were able to experience literally, one might say, the things mentioned in this poem. When our Norwegian friends gave me this poem on my visit to Christiania the time before last, and wished me to say something about it, it was the fact just mentioned, one of general theosophical interest, which came particularly to notice, but what led up to include this poem in our theosophical understanding we can really penetrate more and more deeply into what comes to light in it. Thus for instance, it was significant to me that Olaf (that is an old Norwegian name) has the surname “Oesteson.” “Oesteson”—the son of what? Of “Oste”; and I tried to find what sort of mother this is the son of. Now of course we might adduce many things—including some that might lead to dispute—about he meaning of the word “Oste” (East): but it would be impossible to-day to explain all that is connected with it. If, however, we take into account all that comes into question, “Olaf Oesteson” means approximately this: One who is still a son of that soul which passes down from generation to generation, and is connected with the blood which is handed on from generation to generation. Thus we have traced this name back to what we have so often spoken of in Theosophy, namely, that in ancient times the old clairvoyance was connected with the relationship of the blood which passes through generations. We might translate “Olaf Oesteson” thus: Olaf, the one born of many generations and who still bears in his soul the characteristics of many generations.
Now when we examine his experiences, it is extremely interesting to notice that what Olaf Oesteson went through while he was asleep for thirteen days, beginning from Christmas Eve, during which time he did not woke was in a sort of psychic state. When we read these verses describing his various experiences with the broad homeliness of the nation, we are reminded of certain descriptions of the first stages of initiation, where we are told that so and so was led to the portal of death. We are shown in many places in the poem that Olaf Oesteson arrives at the portal of death. It is pointed out particularly clearly where he says that he feels like a corpse, even to the earth which feels between his teeth. When we remember that in initiation the etheric body extends beyond the limits of the skin and the neophite becomes larger and larger, so that he lives into the large, into the wide expanse of space, we are told in this poem how Olaf Oesteson descends deeply, feels himself in the depths of the earth and ascends to the clouds. Olaf Oesteson experience what man has to go through after death, for example, in the sphere of the moon. It is poetically described how the moon shines clearly and how the paths stretch far away, then the chasm is described which has to be passed over in the world which lies between the human world and the one leading out into cosmic space. The heavenly bridge connects what is human with what is cosmic. Our attention is then drawn to the beings expressed in the constellations; the bull and the serpent. To one who can look spiritually into the world, the constellations are only the expression of what exists spiritually in space. Then the world of Kamaloca is disclosed in the description of “Brooksvaline.” It describes how there is a sort of recompense, how people have there to experience what they have not acquired here on earth,—but in a compensating way.—We need not, however, go into all the details of the poem. We should not do this at all with poems such as this. We ought to feel they have originated from a frame of mind still closely connected with something which existed in such a people as this, much longer than among nations which lived in the more interior part of the continent or who were connected with the life in cities. In the Norwegian people, which still possesses in its national language many things which border closely upon occult secrets, it is possible to keep souls in touch for a long time with what exists behind outer material phenomena.
Remember who I explained that, parallel with the seasons of the year, there are spiritual facts taking place, how in the spring when the plants spring forth the earth, when everything wakens, as it were, when the days grow longer, we have to recognize what may be called a sort of sleeping of the elementary and higher spirits connected with the earth. In spring, when outwardly the earth awakens, we see that spiritually this is connected with a sort of falling asleep of the earth; and when outer nature dies down again it is connected with an awakening of the spiritual nature of the earth. When about Christmas time outer nature is as though asleep, it is the time when the spiritual part of the earth is most active, and includes elemental, less important beings, as well as great and mighty beings connected with earthly life. It is only when it is observed outwardly that it seems as though we must compare spring with the awakening of the earth and winter to its going to sleep. Seen occultly it is the reverse. The “Spirit of the Earth” which however, consists of many spirits, is awake in winter and asleep in summer. Just as in the human organism the organic and plant activities are most active during sleep, as these forces then work even into the brain, and as the purely organic activity is subdued while the person is awake, so is it also with the earth. When the earth is most active, when everything has sprouted forth, when the sun has reached its zenith about St. John's Day, the Spirit of the earth is asleep. In accord with this occult truth the festival of Christmas, the festival of the awakening of the spirit, was fixed in winter. Things which have been handed down as customs from ancient times often correspond to these occult verities.
Now one who knows how to live with the spirit of the earth celebrates, for example, the festival of St. John in summer, for this festival is a kind of materialistic festival; it celebrates that which is revealed in an outward materialistic form. One who is connected with the Spirit of the Earth, with what lives spiritually in the earth, awakens in his inner being—that is, he sleeps outwardly like Olaf Oesteson—best at Christmas time, during the “Thirteen days.” This is an occult fact, which to occultism signifies exactly the same as, for example, the fact of the outer solstitial point to ordinary materialistic science. Of course materialistic science will consider it to be an obvious thing that in astronomy it should describe the activity of the sun in summer and in winter in a purely external manner, it will consider foolish what to occultists is a fact, namely that the spiritual solstice is at its highest point in winter, that therefore the conditions are then the most favorable for those who wish to come in touch with the Spirit of the Earth and all that is spiritual. Therefore to one who wishes to strengthen his soul's powers it may come about that he can have his best experiences during the thirteen days after Christmas. At that time, without noticing it, experiences come forth from the soul,—although the modern man is emancipated from outer processes, so that occult experiences can come at any time, but in so far as outer conditions can have an influence, the time between Christmas and New Year is most important.
Thus are we reminded by this poem in quite a natural manner, that a great deal of what we are able to relate regarding the period between death and rebirth was known among certain peoples a comparatively short time ago, many knew it from direct experience.
Olaf Åsteson, das Wachen des Erdgeistes.
Die Zeit von Weihnachten bis etwa in unsere Tage herein ist tatsächlich eine wichtige, eine bedeutungsvolle Zeit des Jahres, auch in okkulter Beziehung. Man nennt sie die Zeit der dreizehn Tage. Und das Merkwürdige ist, daß diese Zeit der dreizehn Tage in ihrer Wichtigkeit von denjenigen Menschen empfunden wird, welche ihrer ganzen Seelenveranlagung nach noch etwas zurückbehalten haben von dem alten Zusammenhange der Menschenseele mit der geistigen Welt, von dem wir oftmals gesprochen haben. Wir wissen, mehr als der Mensch der heutigen Stadtbevölkerung hat von dem Zusammenhange mit der geistigen Welt, der einmal in alten Zeiten bestanden hat, der primitive Mensch zurückbehalten, der draußen auf dem Lande oder in einer Bevölkerung lebt, die noch weniger angekränkelt ist von unserer Stadtkultur. Und da finden wir dann so manches, was in der Volkspoesie von Erlebnissen der Seele handelt, von Erlebnissen der Seele in der Zeit von Weihnacht bis zu dem Dreikönigstage, dem 6. Januar.
Es ist dies die Zeit, in der, nachdem die Jahresfinsternis über die Erde am meisten hereingebrochen ist, unmittelbar nach der Wintersonnenwende, wenn die Sonne wieder ihren Siegeslauf beginnt, mit dem tiefsten Eintauchen und Befreitwerden und Erlöstwerden der Natur, auch die menschliche Seele ganz besondere Erlebnisse durchmachen kann, wenn sie noch besondere Zusammenhänge mit der geistigen Welt hat. Diejenigen Menschen, die nicht mehr das alte Hellsehen haben, aber in ihrer Seele noch zusammenhängen mit der geistigen Welt, fühlen einen Unterschied in der abnormen Welt der Träume in dieser Zeit des Jahres. Bedeutungsvoll wird das, was die Seele da erleben kann, bedeutungsvoll wird es, weil die Seele, wenn sie noch empfänglich ist, sich wirklich da am meisten einleben kann in die geistige Welt. Für den ganz modernen Menschen ist wirklich das Jahr in seinem Verlauf so, daß er nicht mehr besonders die einzelnen Jahreszeiten unterscheidet, denn während draußen der Schnee stürmt, die Finsternis schon um vier _ Uhr des Nachmittags beginnt und es spät wiederum hell wird, empfindet der Stadtmensch dasselbe wie in den Sommermonaten, wo die Sonne ihre volle Macht entfalten kann. Der Mensch ist herausgerissen aus dem alten Zusammenhange mit dem Kosmos, in dem er gelebt hat, als er in der Natur draußen war. Aber für die, welche sich einen Zusammenhang mit der Natur bewahrt haben, ist es nicht das gleiche, was in die Zeit des Weihnachtsfestes fällt, oder was in einer andern Zeit, zum Beispiel im Hochsommer geschieht. Während im Hochsommer die Seele am meisten emanzipiert ist von dem, was mit der geistigen Welt zusammenhängt, hängt sie in der Zeit, in welcher die Natur am meisten erstorben ist, am meisten zusammen mit der geistigen Welt und erlebte früher während dieser Zeit besondere Dinge.
Nun gibt es eine schöne Volksdichtung in der alten norwegischen Sprache, eine Dichtung, die vor kurzer Zeit wieder aufgefunden wurde und durch das eigentümliche Verständnis der norwegischen Bevölkerung schnell wieder populär geworden ist. Sie handelt von einem Menschen, der noch einen Zusammenhang mit der geistigen Welt hatte, von Olaf Åsteson. Was Olaf Åsteson erlebt in der Zeit zwischen Weihnachten und dem Dreikönigstage, wird in dieser Dichtung in schöner Weise dargestellt.
Zunächst versuchte ich zu der Neujahrsfeier in Hannover 1912 diese Volksdichtung vom Olaf Åsteson in deutsche Zeilen zu bringen, so daß sie auch vor unsere Seelen treten kann. Es soll der heutige Abend eingeleitet werden mit dem Gesang vom Olaf Åsteson, der die Erlebnisse Olaf Åstesons in den dreizehn Nächten enthält,
Es folgte die Rezitation durch Marie von Sivers.
Die Dichtung selber ist alt. Aber, wie gesagt, sie ist in der letzten Zeit im norwegischen Volke wie von selbst auferstanden und breitet sich mit großer Schnelligkeit aus. Die Tatsache, daß sich so etwas ausbreitet, wird unter vielen in der Gegenwart herrschenden Tatsachen auch eine sein, welche beweist, wie es zum Verständnisse jener Geheimnisse hindrängt, die uns heute durch die Anthroposophie werden können. Denn daß in einer Seele so etwas, wie es hier geschildert ist, vorgeht, oder wenigstens vor verhältnismäßig kurzer Zeit vorgehen konnte, das ist nicht bloß eine «Dichtung». Diese Dichtung ist eben nicht bloß Phantasie, sondern sie ist Realität, ist Wirklichkeit. Und es wird mit Olaf Åsteson hingewiesen auf Menschen jener nordischen Gegenden, welche noch im Mittelalter, etwa in der Mitte des Mittelalters, durchaus die Möglichkeit hatten, man möchte sagen, wörtlich so etwas zu erleben, wie es hier ausgedrückt ist.
Als unsere norwegischen Freunde mir bei meinem vorletzten Besuch in Kristiania diese Dichtung gaben und einiges darüber von mir hören wollten, war es zunächst diese allgemein-geisteswissenschaftlich interessante Tatsache, die eben hervorgehoben war, was sich vor die Seelen drängte. Was aber dazu führte, daß wir überhaupt diese Dichtung sozusagen in unser geisteswissenschaftliches Programm aufnehmen wollten, ist, daß man auch auf die Einzelheiten immer weiter und weiter eingehen kann. Man findet sich tatsächlich durch das anthroposophische Verständnis immer tiefer und tiefer in dasjenige hinein, was da in der Dichtung zutage tritt. So zum Beispiel war es mir schon bedeutsam, daß Olaf — das ist ein alter norwegischer Name — den Beinamen Åsteson hat: Åsteson. Der Sohn von was? Von Äste. Und ich versuchte herauszubekommen, von was für einer Mutter denn eigentlich dieser Sohn ist. Nun kann man natürlich über dieBedeutung des Wortes « Äst» mannigfaltige und auch solche Dinge vorbringen, über die zu streiten ist. Es ist heute auch nicht möglich, alles auseinanderzusetzen, was dabei in Frage kommt. Aber wenn man alles berücksichtigt, was in Frage kommt, so heißt etwa Olaf Åsteson: der, der da noch ein Sohn ist jener Seele, die von Generation zu Generätion heruntergeht, und mit dem Blute, das von Generation zu Generation rinht, zusammenhängt. So haben wir diesen Namen aber zurückgeführt zu dem, was wir so oft auf anthroposophischem Felde besprochen haben, daß in alten Zeiten das alte Hellsehen zusammenhing mit der Verwandtschaft des Blutes, das durch die Generationen rinnt. Und man würde etwa Olaf Åsteson übersetzen können mit: Olaf, der aus vielen Generationen Geborene und die Charaktere aus vielen Generationen noch in der Seele Tragende.
Wenn wir nun auf die Erlebnisse eingehen, so ist es ungeheuer interessant, was der schlafende Olaf Åsteson durchmacht vom Weihnachtsabend durch dreizehn Täge, in denen er nicht aufwacht, das heißt, in einer Art von psychischem Zustande ist. Wenn man die einzelnen Strophen auf sich wirken läßt, die mit volkstümlicher, breiter Behaglichkeit die einzelnen Erlebnisse vor die Seele treten lassen, so wird man erinnert an gewisse Schilderungen der ersten Stufen der Einweihung, wo es heißt, daß der und der bis an die Pforte des Todes geführt worden ist. Überall wird in dem Gedicht gezeigt, daß Olaf Åsteson bis an die Pforte des Todes kommt. Und besonders anschaulich wird es noch dadurch hervorgehen, daß er sich selber fühlt wie ein Leichnam - bis auf die Erde, die er zwischen den Zähnen fühlt. Wenn wir uns erinnern, daß beim Einzuweihenden der Ätherleib über die Grenzen der Haut hinauswächst und der Mensch immer größer und größer wird, so daß sich also der Mensch hineinlebt in weite Weltenräume, so werden wir in diesem Gedicht durchaus darauf hingewiesen, wie der Mensch tief heruntersteigt, sich einfühlt in die Erdentiefen und hinaufsteigt in Wolkenhöhen. Was der Mensch nach dem Tode durchzumachen hat, zum Beispiel in der Sphäre des Mondes, das ist auch das, was Olaf Åsteson durchzumachen hat. Es wird poetisch dargestellt, wie der Mond hell scheint und wie sich weithin die Wege dehnen. Dann wird die Kluft dargestellt, die zu überschreiten ist in der Welt, die zwischen der menschlichen und derjenigen liegt, die hinaus in die kosmischen Weiiten führt. Und die Himmelsbrücke verbindet das, was menschlich ist, und das, was kosmisch ist. Dann werden wir darauf aufmerksam gemacht, wie hereinspielen die Wesenheiten, die ihren Ausdruck finden in den Sternbildern: Stier, Schlange. Aber für den, der geistig in die Welt hineinschauen kann, sind die Sternbilder nur der Ausdruck für das, was geistig in den Raumesweiten vorhanden ist. Und dann wird die Kamalokawelt dargestellt in der Schilderung von «Brooksvalin». Es wird dargestellt, wie eine Art Vergeltung stattfindet, wie dort die Menschen durchmachen — aber durchaus in ausgleichender Art -, was sie sich hier auf der Erde nicht angeeignet haben. Doch man braucht nicht etwa alle Einzelheiten dieser Dichtung deuten, das sollte man überhaupt nicht bei solchen Dichtungen. Empfinden sollte man aber, daß sie aus einer solchen Stimmung hervorgegangen sind, die eng zusammenhängt mit dem, was bei einem solchen Volke viel länger noch vorhanden war als bei Völkern, die mehr im Inneren der Kontinente wohnten oder mit Großstadtkultur zusammengekommen sind. Bei diesem norwegischen Volke, das noch in seiner Volkssprache vieles hat, was hart herangeht an die Grenze der okkulten Geheimnisse, war länger die Möglichkeit vorhanden, die Seelen im Zusammenhange zu lassen mit dem, was lebt und webt hinter den äußeren materiellen Erscheinungen.
Erinnern Sie sich, wie von mir auseinandergesetzt worden ist, wie der Jahreslauf seine geistige parallele Tatsachenreihe hat. Wie wir im Frühling, wenn die Pflanzen aus der Erde sprießen, wenn alles wie auflebt, wenn die Tage heller werden, das zu erkennen haben, was wir nennen können eine Art Einschlafen der elementarischen und höheren Geister, die mit der Erde verknüpft sind. Im Frühling, wenn die Erde äußerlich aufwacht, hat man es in der geistigen Betrachtung mit einer Art Einschlafen der Erde zu tun. Wenn die äußere Natur wieder erstirbt, hat man es mit einem Aufwachen der geistigen Natur der Erde zu tun. Und wenn wie schlafend um die Weihnachtszeit herum die äußere Natur ist, dann ist das die Zeit, in welcher sozusagen das Geistige der Erde, das sowohl an elementaren, weniger bedeutenden Wesen wie auch an großen, gewaltigen Wesen mit dem Erdensein zusammenhängt, am allerregsamsten ist. Nur äußerlich betrachtet, sieht es so aus, als wenn wir mit dem Aufwachen der Erde den Frühling und mit dem Einschlafen den Winter vergleichen müßten. Umgekehrt ist es für die okkulte Beobachtung. Der Geist der Erde, der aber aus vielen Geistern besteht, wacht auf zur Winterzeit und schläft zur Sommerzeit. Wie im Inneren der menschlichen Organismen das Organische und Vegetabilische am regsamsten ist während des Schlafes, wie da die Kräfte hinaufspielen bis ins Gehirn, und wie die rein organische Tätigkeit während des Wachens abgetötet wird, so ist es mit der Erde. Wenn die Erde am regsamsten ist, wenn alles herausgesprossen ist, wenn die Sonne um Johanni ihren höchsten Stand hat, da schläft der Geist der Erde. Und nicht ohne Zusammenhang mit diesen okkulten Wahrheiten ist das Weihnachtsfest, das Fest des Erwachens des Geistes, gerade in die Winterzeit verlegt worden. Die Dinge, die als Gebräuche aus alten Zeiten herübergekommen sind, entsprechen vielfach diesen okkulten Einsichten.
Wer nun zu leben weiß mit den Geistern der Erde, der feiert nicht nur das Johannifest im Sommer. Denn die Feier des Johannifestes im Sommer ist schon eine Art materialistische Feier. Man feiert, was äußere materialistische Offenbarung zeigt. Wer aber den Zusammenhang mit dem Geiste der Erde hat, mit dem, was geistig in der Erde lebt, der wacht für sein Inneres auf, das heißt, er schläft für sein Äußeres, wie Olaf Åsteson, am besten zur Weihnachtszeit in den dreizehn Tagen. Das ist auch eine okkulte Tatsache, die für den Okkultismus genau dasselbe bedeutet wie zum Beispiel die Tatsache des äußeren Sonnenstandes für die äußere materialistische Wissenschaft. Gewiß, die materialistische Wissenschaft wird es für eine Selbstverständlichkeit halten, daß sie innerhalb der Astronomie die Tätigkeit der Sonne im Sommer und im Winter in einer gewissen Weise rein äußerlich beschreibt, sie wird es für eine Narretei halten, was für den Okkultisten eine Tatsache ist, daß der geistige Sonnenstand am intensivsten ist in der Winterzeit und daß daher dann die Verhältnisse am günstigsten liegen für den, der einer Seelenvertiefung, die mit dem Geist der Erde und mit allem Geistigen zusammenhängt, nahekommen will. Daher kann sich für den, der eine Vertiefung seiner Seele suchen will, herausstellen, daß er die besten Erlebnisse in den dreizehn Tagen der Weihnachtszeit machen kann, daß dann, ohne daß wir es merken, die Erlebnisse aus der Seele heraufkommen, obwohl der moderne Mensch schon so dasteht, daß er emanzipiert ist von den äußeren Vorgängen, so daß die okkulten Erlebnisse jederzeit kommen können. Aber insofern das Außere dennoch einen Einfluß haben kann, ist die Zeit zwischen Weihnachten und Neujahr die allerwichtigste.
So werden wir durch dieses Gedicht in ganz naturgemäßer Weise daran erinnert, wie manches von dem, was wir bei der Besprechung der Zeit zwischen dem Tode und der nächsten Geburt erwähnen konnten, für gewisse Gegenden der Erde verhältnismäßig vor kurzem noch recht nahelag, wie es mancher noch aus unmittelbarer Erfahrung wußte.
Olaf Åsteson: The Waking of the Earth Spirit
The time from Christmas until about now is actually an important, a significant time of the year, also in occult terms. It is called the time of the thirteen days. And the remarkable thing is that this period of thirteen days is sensed in its importance by those people who, in their entire soul disposition, have retained something of the old connection of the human soul with the spiritual world, of which we have often spoken. We know that more than the person of today's urban population has retained from the connection with the spiritual world that once existed in ancient times, the primitive person who lives out in the countryside or in a population that is even less affected by our urban culture. And there we find much that is related in folk poetry about the experiences of the soul, about experiences of the soul during the period from Christmas to Epiphany, January 6.
This is the time when, after the annual eclipse has most befallen the earth, immediately after the winter solstice, when the sun begins its victorious course again, with nature's deepest immersion and release and redemption, the human soul can also undergo very special experiences if it still has special connections with the spiritual world. Those people who no longer have the old clairvoyance but are still connected to the spiritual world in their soul feel a difference in the abnormal world of dreams at this time of year. What the soul can experience there becomes meaningful, because the soul, if it is still receptive, can really get most involved in the spiritual world then. For the modern man, the year really is such that he no longer particularly distinguishes the individual seasons, because while the snow storms outside, darkness already begins at four o'clock in the afternoon and it only gets light late, the city dweller feels the same as in the summer months, when the sun can unfold its full power. Man is torn out of the old connection with the cosmos in which he lived when he was outside in nature. But for those who have retained a connection with nature, it is not the same thing that falls during the Christmas season as what happens at another time, for example, at midsummer. While in midsummer the soul is most emancipated from what is connected with the spiritual world, in the time when nature is most dead, it is most connected with the spiritual world and used to experience special things during this time.
Now there is a beautiful folk tale in the old Norwegian language, a tale that was rediscovered only recently and has quickly become popular again due to the peculiar understanding of the Norwegian population. It is about a man who still had a connection to the spiritual world, about Olaf Åsteson. What Olaf Åsteson experiences in the time between Christmas and Epiphany is beautifully depicted in this poem.
At the New Year's celebration in Hannover in 1912, I first tried to put this folk tale of Olaf Åsteson into German lines so that it could also be performed before our souls. Tonight's program will begin with the Song of Olaf Åsteson, which contains Olaf Åsteson's experiences during the thirteen nights.
It was followed by a recitation by Marie von Sivers.
The poetry itself is old. But, as I said, it has recently been rediscovered by the Norwegian people as if by magic and is spreading rapidly. The fact that something like this is spreading will, among many facts prevailing at present, also be one that proves how it is pushing towards an understanding of the mysteries that anthroposophy can bring us today. For that something like what is described here is taking place in a soul, or at least could take place relatively recently, is not just a 'fiction'. This writing is not just fantasy, but reality, it is real. And with Olaf Åsteson, it is pointed out to people of those Nordic regions who, in the Middle Ages, around the middle of the Middle Ages, still had the opportunity, one might say, to literally experience something as it is expressed here.
When our Norwegian friends gave me this poem during my penultimate visit to Kristiania and wanted to hear something about it from me, it was initially this fact, interesting from a general spiritual scientific point of view, that was emphasized, that pushed itself into the soul. But what led to our wanting to include this poem in our spiritual scientific program, so to speak, is that one can also go into the details more and more. Through anthroposophical understanding, one finds oneself delving ever deeper into what comes to light in the poem. For example, it was significant to me that Olaf — which is an old Norwegian name — has the epithet Åsteson: Åsteson. The son of what? Of Äste. And I tried to find out what kind of mother this son actually is. Of course, one can argue about the meaning of the word “Äst” in many different ways, and there are also things that can be disputed. It is not possible today to sort out everything that comes into question. But if we take into account everything that is in question, then a name such as Olaf Åsteson means: he who is still a son of that soul that goes down from generation to generation and is connected with the blood that runs from generation to generation. But we have traced this name back to what we have so often discussed in the field of anthroposophy, that in ancient times, ancient clairvoyance was connected with the kinship of the blood that runs through the generations. And one would be able to translate Olaf Åsteson as: Olaf, born of many generations and still carrying the characters of many generations in his soul.
If we now go into the experiences, it is extremely interesting to see what the sleeping Olaf Åsteson goes through from Christmas Eve through thirteen days, during which he does not wake up, that is, is in a kind of psychic state. If one allows the individual verses to take effect, which allow the individual experiences to arise before the soul with a broad, folksy comfort, one is reminded of certain descriptions of the first stages of initiation, where it is said that such and such a one has been led to the threshold of death. The poem shows that Olaf Åsteson comes to the gates of death. And it will be particularly vivid when he feels like a corpse himself – except for the earth that he feels between his teeth. If we remember that the etheric body of the person to be initiated grows beyond the boundaries of the skin and the person becomes bigger and bigger, so that the person lives into wide cosmic spaces, then we are pointed to in this poem how the person descends deeply, empathizes with the depths of the earth and ascends to cloud heights. What a person has to go through after death, for example in the sphere of the moon, is also what Olaf Åsteson has to go through. It is poetically described how the moon shines brightly and how the paths stretch far and wide. Then the gulf that has to be crossed in the world is shown, the one that lies between the human and the one that leads out into the cosmic expanse. And the bridge of heaven connects what is human with what is cosmic. Then our attention is drawn to the interplay of the beings that find expression in the constellations of Taurus and Ophiuchus. But for those who can see into the world spiritually, the constellations are only the expression of what is present in the spiritual realm in the vastness of space. And then the world of Kamalokaw is depicted in the description of 'Brooksvalin'. It is shown how a kind of retribution takes place, how people there go through - but in a compensatory way - what they have not acquired here on earth. But one does not need to interpret all the details of this poetry, one should not do that at all with such poetry. But one should feel that they emerged from such an atmosphere, which is closely related to what was present in such a people for much longer than in peoples who lived more in the interior of the continents or came into contact with big city culture. The Norwegian people, who still have much in their vernacular that comes close to the boundary of occult secrets, had the possibility for longer to keep the souls connected with what lives and moves behind the outer material phenomena.
Do you remember how I have dealt with the way the course of the year has its spiritual parallel series of facts? How in spring, when plants sprout from the earth, when everything comes to life, when the days get lighter, we have to recognize what we can call a kind of falling asleep of the elementary and higher spirits that are connected to the earth. In spring, when the earth awakens outwardly, in spiritual contemplation we are dealing with a kind of falling asleep of the earth. When outer nature dies down again, we are dealing with the awakening of the spiritual nature of the earth. And when outer nature is asleep around Christmas time, then that is the time when the spiritual of the earth, which is connected with earthly existence both through elemental, less significant beings and through great, powerful beings, is most active. It only appears so when viewed superficially, as if we had to compare spring with the awakening of the earth and winter with its falling asleep. For occult observation, it is the other way around. The spirit of the earth, which consists of many spirits, awakens in winter and sleeps in summer. Just as in the human organism the organic and vegetative are most active during sleep, as the forces play up into the brain, and as the purely organic activity is killed off during waking, so it is with the earth. When the earth is most active, when everything has sprouted, when the sun is at its highest around Midsummer, the spirit of the earth sleeps. And it is not without connection to these occult truths that Christmas, the festival of the awakening of the spirit, has been moved to the winter season. The things that have come down to us as customs from ancient times correspond in many ways to these occult insights.
Those who know how to live with the spirits of the earth do not just celebrate Midsummer in the summer. For the celebration of St. John's Day in summer is already a kind of materialistic celebration. One celebrates what external materialistic revelation shows. But he who has the connection with the spirit of the earth, with that which lives spiritually in the earth, awakens to his inner self, that is, he sleeps for his outer self, like Olaf Åsteson, best at Christmas time during the thirteen days. This is also an occult fact, which means exactly the same for occultism as, for example, the fact of the external position of the sun for external materialistic science. Of course, materialistic science will take it for granted that within astronomy it describes the activity of the sun in summer and in winter in a certain purely external way; it will consider it foolishness what is a fact for the occultist that the spiritual position of the sun is most intense in the winter time and that therefore the conditions are most favorable for those who want to come close to a deepening of the soul, which is connected with the spirit of the earth and with all spiritual. Therefore, for someone who wants to seek a deepening of their soul, it may turn out that they can have the best experiences during the thirteen days of the Christmas season, when, without us realizing it, the experiences arise from the soul, although the modern person is already so emancipated from external events that the occult experiences can come at any time. But in so far as the external can nevertheless have an influence, the time between Christmas and New Year is the most important.
Thus we are reminded in a very natural way by this poem how much of what we could mention when discussing the time between death and the next birth was still quite close to certain areas of the world relatively recently, as some people still knew from direct experience.