The Mission of the Individual Folk-Souls: Appendix
A. H. Parker |
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(They were unwilling to kill the Wolf in order to avoid polluting the sanctuary with blood.) (b) The original language of Atlantis was a unity. It was the creation of Odin with the formative forces of the laryngeal organism. Through the alliance of Odin and Loki, Ahrimanic forces entered into the etheric body and the organism of speech. The power of Ahriman (present in the undivided, primal language of Atlantis) perished after the Atlantean catastrophe—this is the Fenris Wolf of Nordic tradition. Wherever human speech or language becomes a means of concealing the spiritual world or denying its reality, we find the influence of the Fenris Wolf. |
The Mission of the Individual Folk-Souls: Appendix
A. H. Parker |
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by the Translator Odin Odin's sacrifice of higher rank becomes transformed into a higher power—he becomes lord of the runes, the creator of language. In the language of the Mysteries this renunciation is described as the sacrifice of Odin's eye at the fount of Mimir. This eye is the clairvoyant eye which, as pineal gland, lost its function in the course of evolution. At the same time this sacrifice prepares the development of independence and freedom, for only by serving his intimate relationship with the Gods is man able to stand foursquare upon the Earth and become self-reliant. Odin and the Fenris Wolf (a) The prose Edda recounts the destiny of the three children of Loki: the Midgard Snake, the Fenris Wolf and Hel. Odin flung the Midgard Snake into the ocean, consigned Hel to Niflheim and kept the Fenris Wolf to himself. At the Twilight of the Gods the Wolf was destined ultimately to destroy him. The Ahrimanic forces which feed upon the living substance of the etheric body are portrayed in the figure of the Fenris Wolf. And because it threatened danger to the Aesir they bound it with a silken ribbon to a rock. (They were unwilling to kill the Wolf in order to avoid polluting the sanctuary with blood.) (b) The original language of Atlantis was a unity. It was the creation of Odin with the formative forces of the laryngeal organism. Through the alliance of Odin and Loki, Ahrimanic forces entered into the etheric body and the organism of speech. The power of Ahriman (present in the undivided, primal language of Atlantis) perished after the Atlantean catastrophe—this is the Fenris Wolf of Nordic tradition. Wherever human speech or language becomes a means of concealing the spiritual world or denying its reality, we find the influence of the Fenris Wolf. Where the word describes only sensible phenomena or physical facts to the exclusion of supersensible or spiritual facts, Odin has succumbed to the Fenris Wolf. Ahrimanic influences gradually blunt the response of the etheric body. It loses its former receptivity to life processes: this is reflected in the shifting of consonants in the Indo-European languages (Grimm's Law). On the one hand, new elements are added, on the other, articulation becomes more indefinite, more insensitive; symptoms of paralysis set in—amalgamations, loss or disappearance of certain vowels and consonants. The original language which was a unity is split up into diverse tongues, into dialects. Here is seen the influence of the Fenris Wolf. Through the Fenris Wolf death enters into the organism of language—dead languages, e.g. Latin, have therefore become victims of the Fenris Wolf. Odin and Thor Thor is the son of Odin. Whilst the power of Odin is present in respiration and language, Thor works in the blood, in the rhythmic pulse-beat. Blood is the physical expression of the ego in the metabolic system. Thor is portrayed in the sagas as a choleric with red blood, quick to anger, ever ready to wield his hammer Mjolnir and endowed with a powerful will. Odin's sphere of activity is the astral body, that of Thor the etheric body. The alliterative verse of Old Norse (the poetic Edda), Old English (Beowulf), Old Saxon (Heliand) and Old High German (Hildebrandslied) is based on two rhythmic laws—the rhythm of respiration and the rhythm of blood. A single breath corresponds to four pulse beats (eighteen and seventy-two to the minute respectively). This ratio of 1:4 is found in the long line which consisted of two half verses separated by a caesura. Each hemistich had two strongly accented syllables. Thus in the form and law of alliterative verse is reflected the relationship of Odin and Thor. The Voluspa was written in this metre known as Fornyrthislag. This whole subject is treated in detail in Chapters IX and X of Ernst Uehli's Nordisch-Germanische Mythologie als Mysteriengeschichte (Rudolf Geering Verlag, Basel 1926) to which I am indebted for many of the above suggestions. |
109. The Principle of Spiritual Economy: From Buddha to Christ
31 May 1909, Budapest Translated by Peter Mollenhauer Rudolf Steiner |
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If we went further back in human evolution to the remote age of Atlantis and its end, this would lead us to the event that separates us from an even more ancient epoch of humanity where our souls led lives greatly different from the ones they lead in our present physical bodies. |
Of the seven oracles, which were named after the seven planets in ancient Atlantis, the Sun Oracle stood out from all the others, but next to it the Vulcan Oracle prepared itself in secrecy for its future task. |
Now the Great Initiate took something very valuable with him when he journeyed from ancient Atlantis to Europe. To accomplish this, he had—let me put it this way—traveled to and inspected the other oracles. |
109. The Principle of Spiritual Economy: From Buddha to Christ
31 May 1909, Budapest Translated by Peter Mollenhauer Rudolf Steiner |
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From Buddha to ChristBudapest, May 31, 1909 I do not wish to offer you here an observation about the philosophy of religion or a treatise on literary history, nor do I wish to give you a scientific lecture about the subject matter. I simply want to tell you what Spiritual Science or occultism have to say about such great individualities as Buddha and Christ, more precisely what knowledge they can offer from the vantage point of Rosicrucian occultism. In a lecture intended for more advanced theosophists, I presume you will permit me to speak more intimately of such truths. I shall present to you broad outlines, and I will incorporate certain details into them. Rosicrucian occultism presents one of the great principles of occult theosophical investigation from which spiritual life should flow into our hearts. Even though the goals and ideals of theosophy can also be found outside the Theosophical Society, there is nevertheless a difference in the means employed by anyone seriously trying to struggle for the attainment and right application of knowledge and truth, for occult investigation can and must flow directly into life. Allow me to illustrate this point with a trivial example. The human soul is like a stove that does not need to be persuaded to heat a room because heating is its function. The stove does this on its own, provided we put wood into it and light it. It could be objected that the appearance of the wood does not suggest to us that it can generate heat, and yet it does precisely that. By putting some firewood, the appearance of which is so different from the stove, into it and lighting it, we bring warmth into our house. Similarly, by getting used to spiritual scientific concepts, we also become accustomed to our ability to make judgments and to orient ourselves freely in this world. It is not our task to preach ideals but rather to provide human souls with the fuel that can generate spiritual wisdom, genuine brotherliness, and true humanity. To realize this is our goal. What we designate as the Rosicrucian stream arose in the thirteenth and fourteenth centuries when the spiritual stream of Christianity was already obscured since it had taken on an external form. At a time when Christianity in the outer world increasingly was taking on an external form and when its true original meaning had faded, Rosicrucianism, received the task to cultivate ancient wisdom and to preserve the treasures of primordial wisdom. In the outside world, wherever people deemed only external forms and hardened dogmas to be important, they abjured and cursed anything that was venerated in the mysteries as the highest and holiest truths. One frequently heard the words: “I curse Skythianos; I curse Boddha; I curse Zarathas.” These are the three names that were venerated in greatest secrecy in the mysteries and in the Rosicrucian mystery schools as sacred names of the masters. Zarathas is the same individual as Zarathustra—not the Zarathustra known to history, but the exalted individual who founded ancient Persian culture and who was the teacher in the occult schools of that time. Skythianos was a highly developed individual of ancient times. In one of his subsequent incarnations he led the occult schools of Central Asia, and later he also became the teacher of esoteric schools in Europe. Boddha and Buddha are one and the same person. In order to understand what an initiate felt when he heard these three names and in order to gain some idea of what they could give him, we have to go back in human evolution and examine the character of Rosicrucian occultism more closely. Let us gain an understanding through listening and through looking back into the past. There have always been highly advanced personalities who stood out from the masses and to whom average people looked up in reverence as one would to high ideals. To look up to the individuals who had reached such a lofty stage of wisdom and intellectual power had the effect of animating the average person's moral sense and vital energies. Even today the forces of these lofty spirits flow into our finer bodies. Let us look back into the past to all the spiritual individualities of whom I want to speak to you, all the way back to the ancient Indian culture. If we went further back in human evolution to the remote age of Atlantis and its end, this would lead us to the event that separates us from an even more ancient epoch of humanity where our souls led lives greatly different from the ones they lead in our present physical bodies. However, rather than dealing in detail with a description of life and culture in those ancient times, let us today be content to illuminate the answer to the question: How was humanity guided in ancient times, and where did the forces that influenced it come from? When a seer whose spiritual eye is opened so that he knows how to read the fine script of the Akasha Chronicle looks back into the spiritual worlds, he discovers the sites from which the culture and all spiritual life of those times emanated. Our souls can discover the sites where the masters and their disciples assembled in the mystery schools of that time. There were many such Mystery Centers on the ancient Atlantean continent, and they differed from those of today and were given a different name. They were not just churches and not just schools, but rather a combination of both. Those who searched for truth could find both religion and wisdom in the mystery schools; here, religion and wisdom were one. Using a modern word, we can characterize the concept of those cultic centers, the mystery schools, by the term “Atlantean Oracles.” This is the name given to them by the European mystery schools, but originally they were called something entirely different. In the Atlantean Oracles and their centers of wisdom, spiritual life was differentiated in the same way that external knowledge and the areas of trade and professions are subdivided in external life today. There were various branches of spiritual investigation and occult wisdom in ancient Atlantis, but everything in those times depended on different conditions. Wisdom varied from one oracle to another according to the capacities of the human beings and their external environment. A connection existed between certain human capacities and certain planets, that is, certain mystical occult capacities were connected with special planets. Therefore, on the Atlantean continent we should distinguish between oracles of the Moon, Mercury, Venus, Sun, Mars, Jupiter, and Saturn. Our present capacities, too, developed out of the cosmos, as did our earth, and they are in each case tied to different planets and their influences. On Atlantis, people who were suited to develop this or that cognitive capacity were chosen from the population and assigned to one of the seven oracles. Of the seven oracles, which were named after the seven planets in ancient Atlantis, the Sun Oracle stood out from all the others, but next to it the Vulcan Oracle prepared itself in secrecy for its future task. Each of these oracles had emanated from the cosmos according to its capacity, but there was one center in which the capacities of all seven oracles flowed together, and it was here that the wisdom of the seven oracles in Atlantis coalesced. The adepts of this center, of the Holy Sun Oracle, had been initiated into the mystery and service of what we today know as the Sun. We should not forget that the physical sun is only the external expression or physiognomy—the body and garment—of the spiritual life of the exalted Sun-Being. All of you have heard of the time when the sun separated from the earth, and along with the physical sun those beings abandoned the earthly arena who had advanced through the human state and, therefore, could no longer use the earth for their development. After the moon too had left, the earth was able to realize its destination of becoming the abode of humanity. If the sun alone had influenced the earth, the latter would have gone through such a rapid development that human beings would have become old soon after birth. By contrast, if our earth had been only under the influence of the moon, human beings would have been stiffened and become mummies Development would have been too slow, and their bodies would have reached a state of rigidity and lignification. However, through a wise guiding force, sun and moon maintained a balance in the external influence they exert on the earth; and this enabled earth and human beings to develop at a speed suitable to them. The beings of Mars, Mercury, Venus, and so on, who did not need the forces that had left with the moon and earth for their development, departed with the sun to take up their own abode. Yet they continued to be connected with the earth and sent their beneficial forces down to it in the sunlight. During the ancient Atlantean epoch, the adepts of the Sun Oracle had been initiated into the deeds of this lofty Sun-Being. The Great Initiate who was the leader of this highest oracle had been initiated in the most comprehensive ways into these mysteries. The entire ancient Atlantean and, as we shall see, also the post-Atlantean culture proceeded from him. The “Manu,” as this leader of the Sun Oracle was called—although the name doesn't really matter all that much—did not choose the main representatives of the post-Atlantean culture from among the so-called scholars and scientists, nor from the clairvoyants and Magi of that time. The people who were endowed with spiritual and psychic knowledge and who in those days were approximately comparable to the scientists and scholars of our time were not considered suitable by him; rather plain people who had begun gradually to lose the clairvoyant faculty were chosen. Our present state of consciousness began to develop only at the end of the Atlantean epoch. That was the time when the old clairvoyant consciousness was waning, gradually giving way to a full consciousness of self, to the ability to address the “I” in oneself. The great Manu gathered about him those who were able to function intellectually, not the clairvoyants and Magi but those who absorbed and developed the rudiments of arithmetic. They were the despised who knew nothing in the opinion of the leading people, and in this they were not unlike the theosophists today. Yet it was they with whom the great Manu journeyed to the sanctuary in Asia from which the postAtlantean culture was to emanate. Disregarding America for this purpose, let us say that Europe, Asia, and Africa have all been populated by the descendants of the ancient Atlanteans who had moved to these continents under Manu's leadership. This initiate of the Sun Oracle now had to take care that the founding of this post-Atlantean culture and the evolution of its human beings would proceed under the proper influence. From the very beginning he had to take care that everything that was valuable for a future development should be carried forward. This preservation of values from the past is a law of occultism, of spiritual economy, but it is also a law that can only be known through spiritual wisdom. Now the Great Initiate took something very valuable with him when he journeyed from ancient Atlantis to Europe. To accomplish this, he had—let me put it this way—traveled to and inspected the other oracles. You all know that in the case of ordinary people the etheric body separates from the astral body and the ego soon after death and gradually dissolves in the universal ether. The same happens with the astral body after a certain time, but this law is sometimes broken in the interest of spiritual economy. This is what happened in the case of the etheric bodies of the seven greatest initiates who were the leaders of the ancient Atlantean oracles. What does it mean when we say we work on ourselves? It means that we purify the etheric body and the astral body. Now, once purified, the spiritualized etheric and astral bodies do not dissolve after death but are preserved in accordance with the law of spiritual economy. In short, it was known in the mysteries how to preserve the valuable etheric and astral bodies developed by the great initiates, but it would lead me too far afield to speak about this in detail. Suffice it to say that these bodies were kept by the preservers of the mystery schools. It is for this reason that the Great Initiate of the Sun Oracle journeyed to the other Atlantean oracles to collect and take with him the seven etheric bodies of the greatest Atlantean initiates. And then he attracted through his wisdom a number of human beings who were to become fit for their coming culture. He taught these humans who were gathered around him so that they became increasingly more capable and pure. What followed may be called an art. After some time had elapsed, it became possible to incorporate the seven more important etheric bodies of the seven greatest initiates of the ancient Atlantean oracles into seven human beings. In regard to their egos, their power of judgment, and so on, they were simple people whose existence had no significance from an external point of view. However, they carried within them the seven most highly developed etheric bodies of the seven most significant initiates. These etheric bodies had streamed into these people, thereby enabling them to exude the great, powerful visions and truths of evolution through inspiration from above. Thus, they were able to speak of all this exalted wisdom. The Great Initiate sent these seven bearers of wisdom to India where people still had a sense and an understanding of the spiritual and of spiritual worlds. In India human beings still had the feeling and the consciousness of having at one time emanated from a primordial spiritual world and of having been born from the womb of the Godhead. Therefore, the whole physical world appeared to them as maya, as illusion, and they longed to return to this world of the gods, to those divine-spiritual beings with whom they had once lived. To such people the seven bearers of wisdom could speak. They were called the Holy Rishis, and it was they who inaugurated the dawn of our post-Atlantean culture. The people who had preserved for themselves the consciousness of and the longing for the spiritual world with its divine-spiritual beings were thus given the opportunity to learn more about this world and to find the way back to it. Subsequent ages gave birth to not only peoples who were destined to look into the spiritual worlds, but also to those who wanted to contribute to the founding of a new culture. They were meant to become fond of the physical world and to see it not only as maya or illusion. Rather, they began to understand that this physical world is but the expression or physiognomy of the spiritual world that lies behind it. This was the second epoch, the ancient Persian or Zarathustran culture. Ordinary history records only a relatively late Zarathustra because historians are unaware that it was customary in ancient times for a successor to receive the name of a great leader from the past. I am here referring to the greatest of all Zarathustras, who was one of the most intimate disciples of the Initiate of the Sun Oracle. His task was to find the connection between the physical and the spiritual world. He had to teach his disciples that the physical sphere of the sun is the body of spiritual beings who have their abode on the sun and that this whole physical world should be viewed as the members and limbs of the physical body of divine-spiritual beings. Just as the sun is surrounded by a great aura, so the human being is surrounded by his or her own small aura, which is a microcosmic expression of the sun's great aura. The sun is the body of the Sun Spirit who revealed himself in the Sun Oracle of the ancient Atlantean epoch. Zarathustra beheld this spirit in clairvoyant vision. He also designated the aura of the sun as Sun Spirit, and this is the same being whom he also called Ahura Mazdao. Occultists of later ages called it Ormuzd. Zarathustra taught his disciples to see Ahura Mazdao in the physical sun and not to be led astray by Ahriman. Ahriman has lived in the physical world since the last third of the Atlantean epoch and attacks the human soul through sense perception, that is to say from the outside. By contrast, Lucifer attacks the soul from within. Zarathustra had to kindle in the hearts of humans the love for the great Sun Spirit, and he did this in powerful words that cannot be adequately rendered in our modern languages. All the magnificent words that you find in the Vedas and Gathas, no matter how beautiful, are but a feeble superficial expression of the great and lofty words originally uttered by Zarathustra. In our language, they can be approximated by the following: “I wish to speak, now hearken and listen to me, you from near and from afar, who are filled with longing for these words. I want to speak about that which is the highest truth to me in this world and what was revealed to me by the great and mighty Ahura Mazdao. Hearken and listen to me now and mark my words carefully: No longer shall the teacher of falsehoods, the evil one whose lips bore witness to an evil faith, lead you astray for He—the mighty Ahura Mazdao—has manifested himself! Those who do not want to listen to the words as I say them and to the meaning that I give to them will experience evil things when the course of time reaches its end.” And at other times Zarathustra said this: “So great and mighty is He who revealed Himself to me in the sun that I surrender everything for him. I rejoice in sacrificing to Him the life of my body, the etheric existence of my senses, and the expression of my deeds”—the astral body. Such was the vow that Zarathustra made a long time ago. Zarathustra had two disciples. To one of them he revealed through spiritual means everything that one can perceive with clairvoyant astral organs. This disciple was reincarnated under the name Hermes, the Egyptian Hermes. To the second disciple he imparted truths that one can know through the clairvoyant etheric body: the wisdom of the Akasha Chronicle. This second disciple was Moses, and you can find the wisdom imparted to him in the Book of Moses of the Old Testament. When the first disciple was reincarnated as Hermes, he bore within him the astral body of Zarathustra, who had revealed to him not only his teachings, but also his own nature. Such a transfer is possible for what Hermes had received was nothing else but the astral body Zarathustra had sacrificed for him. Hence it was Zarathustra's wisdom that Hermes, the founder of the third post-Atlantean epoch, proclaimed. The other disciple, to whom Zarathustra had given wisdom through the etheric body, was also born again. When he reincarnated, the etheric body that Zarathustra had sacrificed was woven into him. This disciple was Moses. You can find such facts recorded in religious documents, but in a veiled manner only. Read the story of the birth of Moses. What happened then? The child was placed into an ark of bulrushes which was then put into the water. What does that mean? It means that he was completely cut off from the world. His ego and astral body were not to become manifest until they were permeated by the principle of the etheric body. How can this take place? During the time when Moses lay isolated in the ark on the water, the etheric body that had been woven into him became illuminated. Only then could the astral body and the ego begin to work in him. Are not the powerful images of Genesis, which will occupy humanity for a long time to come, images taken from the Akasha Chronicle? These things cannot be understood without the aid of occultism. We now come to the fourth epoch of the post-Atlantean culture, to the Graeco-Roman epoch. Up to this point, human beings were developed in such a way that they should learn to love the earth. Yet there were also those who had been the companions of the gods in the Atlantean age, and it is therefore justified to ask what had become of the egos of the great initiates of that time. Atlantean egos had dwelled in a softer and finer body, and for them existence on earth was such that individualities had to go through an incarnation only for the time necessary to maintain the connection between the world's primordial spiritual wisdom and humanity. The great Buddha is one of the individualities who was actually able to imbue the oriental writings with that deep wisdom and spiritual force that we find in them now. As occultists, we are able to understand the communications relating to him, and we may even take them literally. For example, it is true when we read about him: “At his birth he shone like the bright light of the sun.” We can also take it literally when Buddha says: “I have entered my last incarnation and need not return to earth unless I do it on my own free will.” During the post-Atlantean epoch he also toiled to pass through stages of intellectual insights, and we can understand him when he says that the lines of incarnations and different stages of initiations through which he had passed flashed up before him:
This is Buddha's illumination. He was one of those with whom we live in Rosicrucian theosophy. We have already named three of the Masters: Zarathas, Skythianos, and Boddha or Buddha, and we can see how the lives of these leading personalities extend into our present time. An occultist can test these findings. In the realm of spiritual economy we not only find what these exalted men left behind; everything else that is of value to humanity is preserved. Take, for example, an individual such as Galileo, who in the sixteenth century achieved such significant results in physics. Galileo had an etheric body that was not allowed to die with him. Far away from the place where Galileo had worked, there lived a man in the middle of the eighteenth century who prepared himself for a great task after two decades of a devotional childhood. Deep in Russia, at the White Sea, lived a man in the plainest circumstances. His name was Michael Lomonosov. Unknown and without means, he hiked to Moscow and subsequently laid the foundations for Russian grammar. Lomonosov bore within him the etheric body of Galileo. And now it happened that a personality, who knew that the etheric body of Galileo had been preserved and who, in fact, had been present when this connection was being investigated occultly, knew nothing about Michael Lomonosov. This is no disgrace since on the physical plane one cannot know everything. But here we see that valuable elements are preserved and the past is connected with the future through the law of spiritual economy. In the Rosicrucian mysteries, too, we encounter the individuality who lived in the body of Buddha on the physical plane. During the Atlantean age, he had lived only as a bodhisattva, but later on he descended into the physical body of Buddha. Let us now look at the times of Buddha and Zarathustra and observe what souls had to do in the ages between these two spiritual leaders. On the one hand, we have the teachings of Ahura Mazdao, on the other, that side of humanity that increasingly became fond of the earth. Let us envision once again the Indian, Persian, and Chaldean-AssyrianBabylonian times during which the soul gradually lost its connection with the spiritual world. Then, in ancient Greece the soul came to love the earth so deeply that the statement of a famous Greek, “Better to be a beggar in the upper world than a king in the world of shadows,” was accepted as truth. During this fourth post-Atlantean, the Graeco-Roman epoch, everything in the external world appeared to be beautiful and charming. The seer may, for example, observe the ruins of the Temple of Paestrum with his physical eye and revel admiringly in the beauty of the temple's form and in the intriguing charm of its lines. However, when he takes his eyes off the temple and looks for a similar substance in the spiritual world, he finds nothing. Everything seems to be blotted out. This is what these souls experienced between death and rebirth. They were isolated within the cold circumference of their individuality, cut off from all spiritual things and longing only for the physical world and all its beauty. Ahura Mazdao himself, the Leader of the Sun, had to descend to earth to bring light into this icy separateness. He had to become a human being in the physical world in order to help both the living and the dead. He had to be a human among humans! The high and the magnificent that lives in the sun descended to earth and revealed itself in and to humanity. Previously, it had revealed itself in the elements, for example to Moses in the fire of the burning bush and in the lightning on Sinai. The Israelites were to make no graven image of their God. Why? Because no external name can be given to “Me,” the Divine Being; only an entirely different name can express the “I am the I am!” The only possibility of discovering the spirit of the sun's name is to seek it in the human being. That which lives as “I” in human beings is the Christ-Being. The Jehova revelation precedes the Christ. That was at the time when the Christ-Being could gradually descend to the earth. What had Zarathustra once vowed to the high Sun-Being? What sacrifice did he want to make to him? His body, senses, life, and speech. Zarathustra was reincarnated as a contemporary of the great Buddha. He could then build up the etheric and astral bodies that he had sacrificed. He was reborn as Zarathas or Nazarathos, and he became the teacher of Pythagoras, who himself was reincarnated as one of the three Wise Men of the East and became one of the disciples of Jesus of Nazareth. Zarathustra, who had once sacrificed his etheric and astral bodies, was also able to give up his external sheath to Him whose coming he had once announced. As the Jesus of Nazareth of Western occultism, he could place his physical body at the disposal of the Sun Spirit and was then able to say, “I am the Light of the World!” The Christ-Being was known in all the mysteries. In ancient India, at the time of the Seven Rishis, the being who represented Christ was called Vishva Karman. Zarathustra named him Ahura Mazdao, and in Egypt he was known as Osiris. The Jewish people called him Jahve or Jehova, and then in the fourth cultural epoch this very same being lived for three years on our physical earth. This is the being who will in the future reunite the sun with the earth. Mystically, the Christ united Himself with the earth when the blood streamed from His wounds at Golgotha. At that time He appears in the aura of the earth, and He has been in it ever since. Who was the first man to see Christ in the aura of the earth? It was St. Paul, who did more than anyone else for the dissemination of Christianity. What caused Saul to become Paul? Neither the teachings nor the events that took place in Palestine, but the event at Damascus, which was of a super-sensible nature. Before that experience, Paul could not believe that the one who had died so disgracefully on the cross had been the Christ, but as an initiate of the cabala he knew that the Christ would be visible in the aura of the earth once He had appeared on earth. That was the experience of Paul, which transformed him from Saul to Paul. Paul said of himself that he was born prematurely, and the same is also said of the Buddha. This means that such an individuality does not descend too deeply into the physical realm. When Paul became clairvoyant before he came to Damascus, he saw and knew who Christ was. The Christ was working in Buddha as a bodhisattva, and it was He who was now the planetary spirit of the earth since the event of Golgotha and who could since be found in the physical aura of the earth. Through the Christ-Principle a new light has been kindled in this world and beyond. The body of Jesus of Nazareth—the etheric and astral bodies and the ego of Jesus of Nazareth—exist in many copies in the spiritual world. Such a statement expresses something of great significance, and for a better understanding of it we can draw on nature for a number of enlightening examples. Just think of a grain seed that grows into a stalk and multiplies itself many times in the process. This apparently simple natural process is a parable of the events in the super-sensible world that are governed by certain laws. Many copies of the etheric and astral bodies and of the ego of Jesus of Nazareth exist in order to be incorporated in the preliminary bearers of the Christ-Principle. Everything connected with the Christ-Principle is so momentous that humanity can grasp it only little by little. St. Augustine, for example, bore within him a copy of the etheric body of Jesus of Nazareth; and once you know that, you will be able to appreciate his life, his errors, and his accomplishments. His ego and his astral body were left to their own resources, and only in his etheric body did his great mystical gift come to life. St. Francis of Assisi and Thomas Aquinas had copies of the astral body of Jesus of Nazareth woven into their souls, and it is this fact that allowed them to be such dynamic teachers. They worked from a sphere in which Christ had once lived. In some cases external events such as natural catastrophes or similar things enhance this weaving of spiritual bodies into the soul of the recipient. It is said of St. Thomas Aquinas that lightning struck and killed his little sister in the room where he happened to be standing, but spared him. He interpreted this lightning bolt next to him to the effect that elemental forces were necessary to help him take up the copy of the astral body of Jesus of Nazareth. Elisabeth of Thüringen also had an imprint of the astral body of Jesus of Nazareth in her soul. Zarathustra, or Jesus of Nazareth, is one of the three Masters of the Rosicrucians. Many copies of his ego, that is of the ego in which the Christ Spirit Himself had dwelled, can be found in the spiritual world. The copies of the ego of Jesus of Nazareth are waiting for us in the spiritual world to be utilized for the future evolution of humankind. People who endeavor to strive upward to the heights of spiritual wisdom and love are candidates for these copies of the ego of Jesus of Nazareth. They become bearers of Christ, true Christophori. On this earth they shall be heralds of His Second Coming. We derive strength for our future work from the knowledge of which individualities are behind the missions of important human beings. It is possible to test these facts. Not everyone is able to investigate what goes on behind the curtains of the physical world, but everyone can examine the results of such investigations by looking at the Holy Scriptures written before and after Christ. These facts can illuminate the way to understanding; and if they do, they change within us and become spiritual life blood. |
121. The Mission of the Individual Folk-Souls: The Five Post-Atlantean Civilizations. Greek and Teutonic Mythology
14 Jun 1910, Oslo Translated by A. H. Parker Rudolf Steiner |
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They had an insight into the hidden workings of that world. Now imagine yourselves for a moment in old Atlantis before the migrations towards the East had begun. The air was still permeated with water vapour and misty exhalations. |
Their ego had awakened at the stage of existence when the Folk Spirits and those spiritual Beings who were still subject to the Folk Spirits were still active in their souls; hence these peoples were nearest to the events that took place in old Atlantis. In old Atlantis man beheld the spiritual Powers and spoke of a kind of unity of the Godhead, because he enjoyed direct perception into the old primeval states of human evolution. |
The old Gods, however, who were active before the Gods intervened in the life of the human soul, and who could now be seen and with whom men felt themselves to be united, those divine Beings who were active in the very far distant past at the time of old Atlantis, were called the Vanir. After Atlantis men saw the weaving of the Angels and Archangels whom they called the Aesir. |
121. The Mission of the Individual Folk-Souls: The Five Post-Atlantean Civilizations. Greek and Teutonic Mythology
14 Jun 1910, Oslo Translated by A. H. Parker Rudolf Steiner |
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If we wish to study the development of Germanic-Nordic history and the spiritual impulses embodied therein, we must first of all bear in mind the fundamental character of Teutonic mythology. In the last lecture I pointed out that this Teutonic mythology, despite its many points of similarity with other mythologies, is nevertheless something quite unique. It is true, however, that among the Germanic peoples and tribes of Europe there was a large measure of agreement on fundamental conceptions of mythology so that in the regions far to the South it was possible for a uniform view of mythology to exist and, on the whole, a similar understanding of the kindred relationships between those mythologies. At one time there must have been identical understanding of the unique character of the Teutonic mythology throughout all the countries where this mythology, in one form or another, existed. The common features of Teutonic mythology are very different from the essential characteristic of Greek mythology, to say nothing of the Egyptian. Everything in Teutonic mythology is interrelated and differs widely from the substance of Graeco-Roman mythology. At the present time it is not easy to understand this essential element because—on account of certain intellectual assumptions which are outside the scope of the present lecture—there is a general tendency today to embark on the study of comparative religion. But this is a field in which it is possible to perpetuate the greatest nonsense. What happens as a rule when a person compares the mythologies and religions of various peoples with one another? He compares the superficial aspects of the stories of the gods and attempts to demonstrate that the figure of a particular god which appears in one mythology is also found in a like manner in another mythology, and so on. To anyone who knows the real facts this comparative study of religions shows a most disquieting trend in the anthropological studies of the present day, because it is everywhere the practice to compare externals. The impression created by the comparative studies of religions upon one who knows the facts is comparable to the impression made by someone who declares: “Thirty years ago I made the acquaintance of a man; he wore a uniform consisting of blue trousers, red coat, and some kind of head-gear, and so on.” Then he rapidly adds: “Twenty years ago I became acquainted with a man who wore the same uniform and ten years ago I met another who also wore the same uniform.” Now if the person in question were to believe that, because the men with whom he became acquainted thirty, twenty and ten years ago wore the same uniform, they could therefore be compared with one another in respect of their essential being, he could be greatly mistaken, for a totally different person might be wearing that uniform at those different times. The essential thing is to know what sort of man is concealed behind the uniform. This parallel may seem farfetched, yet in comparative religion it is tantamount to comparing Adonis to Christ. One is merely comparing externals. The apparel and the characteristics of the Beings in the various legends may be very similar or even alike, but the point is to know what is the nature of the divine-spiritual Beings concealed behind them. If completely different Beings are present in Adonis and in Christ, then we are merely comparing externals and the parallel has only superficial value. Nevertheless this comparative method is extremely popular at the present day. Therefore the results of the extensive research in the comparative study of religion with its purely external approach are not of the least consequence. The point is, rather, that one should learn to know to some extent from an understanding of the specific differences of the Folk Spirits the manner in which a particular people arrived at its mythology or other teachings about the gods, or even at its philosophy. We can scarcely understand the fundamental character of Teutonic mythology unless we review once more the five successive ages of civilization in the post-Atlantean epoch. These five ages of civilization were brought about by migrations from West to East, so that at the end of these migrations the most mature, the most advanced human beings pushed forward into Indian territory and founded there the sacred primeval Indian civilization. The next civilization, and nearer to our own age, was the Persian which was followed by the Egypto-Chaldean-Babylonian, then the Graeco-Latin civilization and finally by our own. The essential nature of these five civilizations can only be understood if one realizes that in past ages those who participated in them, including also the Angels, the Folk Spirits or Archangels and Time Spirits, were all quite different from one another. Today we propose to devote more attention to the way in which the human beings who participated in these civilizations differed from one another. The men who, in ancient India for example, founded the ancient Indian civilization—which then found its literary expression in the Vedas and later Indian literature—were totally different from the Graeco-Latin peoples. They were different from the Persian, from the Egypto-Chaldean peoples and most of all from those peoples who were being prepared in Europe for the fifth post-Atlantean civilization. In what respect did they differ? The entire make-up of the members of the ancient Indian peoples was completely different from that of the inhabitants of all the countries lying further West. The peoples of ancient India had reached a high stage of evolution before they developed the ‘I’. In all other aspects of evolution they had made great strides. Behind them lay a very long period of development, but they had lived through it in a kind of dim consciousness. Then the ‘I’ entered in—they awoke to consciousness of the ‘I’. Amongst the Indians this came comparatively late, at a time when the people was already to a certain extent very mature, when the had already undergone what the Teutonic peoples still had to undergo when they had developed their ego. Bear this carefully in mind. The Teutonic peoples had to experience with their fully developed ‘I’ what the inhabitants of ancient India had passed through in a dim state of consciousness, without a developed ego-consciousness. Now what was the nature of the development which humanity could undergo in the post-Atlantean epoch? In the old Atlantean times human beings were still endowed with a high degree of the old dim clairvoyance with which they saw into the divine spiritual world. They had an insight into the hidden workings of that world. Now imagine yourselves for a moment in old Atlantis before the migrations towards the East had begun. The air was still permeated with water vapour and misty exhalations. The soul of man was different too. He could not yet differentiate between the various external sense perceptions; at that time he found the spiritual content of the world seemingly diffused around him like a spiritual aura. Thus he possessed a certain natural clairvoyance which he had to overcome. This was achieved by the operation of the forces to whose influence human beings were subject when migrating from West to East. In the course of these migrations man underwent many different stages of spiritual development. There were peoples who, during their migration eastward, at first slept through, as it were, the period of emergence from the old clairvoyance and had already reached a higher stage of development when their ego was still in a dim state of consciousness. They went through various stages of development, but their ‘I’ was still in a dull, dreamlike condition. The Indians were the furthest evolved when their ego awoke to full self-consciousness. They were so far advanced that they possessed a rich inner soul-life which no longer showed any traces of that elementary stage in soul development which still persisted for a long period of time in the peoples of Europe. The Indians had already undergone that elementary stage a long time before. They awoke to self-consciousness when they were already endowed with spiritual powers and spiritual capacities which enabled them to penetrate deeply into the spiritual worlds. Whence all the activity and positive influence of the various Angels and Archangels on the human souls had become a matter of complete indifference to the more advanced members of the Indian people in their efforts to emerge from their old twilight conditions of clairvoyance. They had no direct consciousness of the work of the Archangels and Angels and all those spiritual Beings who were active, particularly in the folk spirit. All the work of these higher Beings upon their souls, upon their astral and etheric bodies, was accomplished at a time when they were not yet ego-conscious. They awoke to ego-consciousness when their souls had already reached a very high stage of development. The most advanced among them were able, after a brief development, to read again in the Akashic Record all that had formerly taken place in the evolution of humanity, so that they gazed out into their spiritual environment, into the Cosmos, and could read in the Akashic Record what was taking place in the spiritual world and what they had undergone in a dim twilight state of consciousness. They were unconsciously guided into higher spheres. Before their ego-consciousness had awakened they had acquired spiritual capacities that were much richer than those of the Western peoples. Thus the spiritual world could be directly observed by these men. The most advanced among those who guided the Indian people had risen to such high spiritual levels that, at the time when their ego awoke, they were no longer dependent upon the ego in order to observe how human development sprang forth, so to speak, from the Spirits of Form or Powers, but were more intimately associated with the Beings we call Spirits of Movement or Mights and those above them in the second Hierarchy, the Spirits of Wisdom or Dominions. These Beings were of special interest to them. The spiritual Beings of lower rank were, on the other hand, Beings whose domain they had already shared in former times and who therefore were no longer of particular importance to them. Thus they looked up to what later on they called the sum-total of the Spirits of Movement and of the Spirits of Wisdom, to that which was later characterized by the Greek expressions Dynamis and Kyriotetes. They beheld again these Beings and called them “Mula-prakriti”, the sum-total of the Spirits of Movement, and “Maha-purusha”, the sum-total of the Spirits of Wisdom, that which lives as if in a spiritual unity. They could attain to this vision because those who belonged to this people became ego conscious at such a late stage of development. They had already undergone what the later peoples still had to experience through their ‘I’. The peoples belonging to the ancient Persian civilization were less highly developed. Their development was such that through their peculiar cognitive capacity, and through the awakening of their ‘I’ at a lower stage of evolution, they looked to the Powers or Spirits of Form. With these they were especially familiar; they could understand them to some extent and they were particularly interested in them. The peoples belonging to the Persian communities awakened to ego-consciousness one stage lower than the Indians, but it was a stage which the peoples of the West still had to reach. Hence the Persians were conversant with the Powers or Spirits of Form, known collectively as the ‘Amshaspands”. They were the radiations which we know as Spirits of Form or Powers and which, from their point of view, the peoples of the Persian civilization were specially fitted to perceive clairvoyantly. We then come to the Chaldean peoples. They were already aware of the Primal Forces, the directing Time Spirits, the Spirits of Personality. Now the peoples of the Graeco-Latin age also had a certain consciousness of these Primal Forces or Spirits of Personality, but in a different form. In their case there was an additional factor which may help to clarify our understanding. The Greeks were nearer to the Germanic peoples. They became ego-conscious at a higher stage than the Germanic-Nordic peoples. The working of the Angels and the Archangels in the human soul which the Northern peoples still experienced was no longer directly experienced by the Graeco-Latin peoples, though they still had a distinct recollection of it. The difference between the Germanic and Graeco-Latin peoples is that the latter still preserved a memory of the participation of Angels and Archangels in the development of their soul-life. On the whole they had no clear recollection of this stage for they were still in a state of diminished consciousness. But now in clairvoyant memory they recalled this experience quite distinctly. The creation of this whole world, the working of the Angels and Archangels, both normal and abnormal, in the human soul was known to the Greeks. They preserved in their souls vivid memory pictures of what they had experienced. Now memory is much clearer, takes on sharper outlines than the immediate experiences of the present moment. It is no longer so fresh, no longer so youthful; memory or recollection has sharper contours, sharper outlines. Greek mythology is a memory-picture in bold, clear outlines of the influence or positive activity of the Angels and Archangels upon the human soul. If we do not approach Greek mythology in this way, if we simply compare Greek names with other names in the various mythologies, if we do not take into account the influence of special forces, nor understand the Significance of the figures that appear as Apollo and Minerva and so on, then we are making a superficial study of comparative religion; we are only comparing externals. The manner or mode of perception in those days is the important point. When we have grasped this, we realize that Greek mythology was built up from conscious memories. The Egyptians and Chaldeans had only a dim recollection of the activity of the Angels and Archangels, but they were able to perceive the world of Primal Forces. It seemed as if they were beginning to lose the memory of Angelic beings. Persian mythology, on the other hand, had completely forgotten the world of the Angels or Archangels, but at the same time men were able to look into the world of the Powers or Spirits of Form. That which is to be found in Greek mythology had been forgotten by the Persians and totally forgotten by the Indians. When they looked into the Akashic Record they perceived again the entire sequence of events of the earlier epochs and created pictures of the earlier events out of their knowledge which however was divine knowledge which they owed to more highly developed spiritual powers. This also helps to explain the great difficulty which the peoples of the East experienced in understanding the spiritual life of the West and that superior attitude which they adopted towards the spiritual life of the West. They arc prepared to accept the materialistic civilization of the West, but the spiritual culture of the West—unless they come to it indirectly through Spiritual Science—remains more or less closed to them. They had already reached a high stage of evolution at a time when Christ Jesus had not yet descended upon Earth. He only incarnated in the fourth post-Atlantean epoch. That is an event which could no longer be grasped with the forces which the Indian people had developed. In order to apprehend the coming of Christ one needed faculties belonging to a less lofty station of the ‘I’—a dwelling of the ‘I’ in more humble forces of the human soul. The Teutonic peoples not only preserved a memory of the working of the Angels and Archangels into the soul of man, but even at the time when Christ Jesus walked upon Earth were aware that they were still subject to these influences and that they participated in the activity of the Angels and Archangels who were still active in their souls. When they underwent these inner experiences of the soul the Graeco-Latin peoples recalled something which they had gone through in former times. The Germanic peoples responded to these experiences more personally. Their ego had awakened at the stage of existence when the Folk Spirits and those spiritual Beings who were still subject to the Folk Spirits were still active in their souls; hence these peoples were nearest to the events that took place in old Atlantis. In old Atlantis man beheld the spiritual Powers and spoke of a kind of unity of the Godhead, because he enjoyed direct perception into the old primeval states of human evolution. At that time one could still perceive the dominion of the Spirits of Wisdom and of the Spirits of Movement, a dominion which the Indians of a later epoch perceived again in the Akashic Records. These Germanic peoples of the West had raised themselves one stage above this level of perception, so that they experienced directly the transition from the old perception to the new. They perceived an active weaving of real spiritual powers at a time when the ego was not yet awake. But at the same time they saw the gradual awakening of the ‘I’ and the penetration of man's soul by the Angels and Archangels. They were aware of this direct transition. They preserved a clairvoyant memory of an earlier weaving life, when everything was seen through the dim mists of Atlantis and when, from out of this sea of mist, there emerged what we have come to know as the divine-spiritual Beings immediately above man. The old Gods, however, who were active before the Gods intervened in the life of the human soul, and who could now be seen and with whom men felt themselves to be united, those divine Beings who were active in the very far distant past at the time of old Atlantis, were called the Vanir. After Atlantis men saw the weaving of the Angels and Archangels whom they called the Aesir. They were the Beings who as Angels and Archangels were concerned with the ‘I’ of man which then awoke at an elementary level. These Beings took over the leadership of the Germanic peoples. What the other peoples of the East had “slept through”, namely, the perception of how the soul, the inner life, was gradually developed by means of the various forces which were bestowed upon it by the normal and abnormal Angels and Archangels, this had to be experienced by the peoples of Europe beginning from the lowest stage. They had to be fully conscious in order that these soul-forces might gradually develop. Thus Nordic man perceived the figures of the Gods, the divine Beings working directly upon his soul; he saw the human soul wresting its way out of the Cosmos. This was direct experience to him. He did not recall in retrospect how the souls of men had been ‘in-formed’ into their bodies; rather did he see all this as an immediate and present happening. He was there with his own ego; he was a conscious witness of it. Even until the eighth, ninth and tenth centuries AD he retained this feeling, this understanding of how the forces of the soul are gradually formed and crystallized into the body. In the first place he beheld the Archangelic Beings who worked in his soul and endowed him with his psychic potentialities, and the greatest of these Archangels was Wotan or Odin.1 He saw him at work upon his soul and he saw how he worked into his soul. How did he perceive Wotan or Odin? Who or what was he? In what form did Nordic man learn to love Odin and above all to understand him? He learned to recognize him as one of those Archangels who in the past had decided to renounce their development to higher stages. He came to know Odin as one of the abnormal Archangels, as one of the great figures of renunciation in ancient times, who had assumed the office of Archangel when they took upon themselves the important task of working into the souls of men. Nordic ma experienced the activity of Odin at a time when he was still in the process of giving the gift of language to the incarnating soul of man. The manner in which Odin himself worked upon his peoples in order to endow them with language has survived in a remarkable way. It was described as a Divine Initiation. The means by which Odin acquired the power to give the gift of language to the Teutonic peoples is described as follows: before acquiring this capacity Odin had undergone Initiation by drinking at the spring of Mimir the magic draught of the Gods, that magic draught which once upon a time in the primeval past had been the draught of the Giants. This draught embodied not merely a generalized form of wisdom, but represented the wisdom that lives directly in the spoken sounds of speech. At his Initiation Odin won power over that wisdom which lives in sound. He learned how to make use of it when he underwent a long Initiation which lasted nine days and from which he was then released by Mimir, the ancient bearer of wisdom. Thus Odin became Lord of the power of language. This explains why the later saga traces the language of the bards or skalds back to Odin. Runic lore which in olden times was thought to be much more closely related to language than later literature and letters was also traced back to Odin. Therefore the manner in which the soul, indirectly through the etheric body, and interpenetrating the physical body, acquired the power of speech through the appropriate Archangel is expressed in the wonderful stories about Odin. Similar Archangels are to be found amongst the companions of Odin: Hönir who gave the power of thought and Lödur who gave that which is intimately connected with race, namely pigmentation and the character of the blood. These two Beings, therefore, are Archangels more in the normal line. In Vili and Ve, on the other hand, we have Archangels of abnormal development. They are Beings who work more in the inner life, in the hidden recesses of the soul as I pointed out in the last lecture. But an ego which is itself at an abnormal stage of evolution when it witnesses the cultivation of the subordinate forces of the human soul, feels itself to be intimately related to an abnormal Archangel. Odin, therefore, is not regarded as an abnormal Archangel, but rather as the kind of Archangel whose renunciation is akin to that of the Western peoples who arc more aware that their inner development had been deferred, whereas the Eastern peoples by-passed certain stages of their psychic development until they awakened to ego-consciousness. Hence there lives especially in the soul of the Teutonic peoples all that is associated with the Archangelic forces of Odin stirring in the primitive depths of the human soul. When we stated that the Angels are responsible for transmitting to the individual human beings the achievements of the Archangels, so also an ‘I’ which awakens at such an elementary level of soul-life is particularly concerned in seeing that the intentions of the Archangels are communicated to that ego. Hence Germanic-Nordic man has an interest in an Angel-being who is endowed with special power, but who at the same time is closely related to the single human being and his individuality. And that Being is Thor.2 We can only recognize Thor when we see in him a Being who could have risen to far higher rank had he followed the normal course of evolution, but who renounced advancement comparatively early and remained at the stage of a Angel in order that, at the time when man awoke to ego-consciousness in the course of his soul's evolution, he could become the guiding Spirit in the spiritual life of the Teutonic peoples. What gives the immediate feeling that Thor is related to the individual human ego is that what was to be transmitted to every individual ‘I’ from the spiritual world could, in fact, be transmitted. If we bear this in mind we shall also understand more clearly the fragmentary information that has come down to us. It is important to have a right understanding of these individual Gods. Germanic-Nordic man perceived and himself experienced this imprinting of the soul in the body. He witnessed the integration of the ego into the body and the birth of ego-consciousness. Now we know that the ego is incarnated in the pulsation of our blood and that everything within has its counterpart without, that everything microcosmic has its parallel in the macrocosmic. The work of Odin who gave speech and runic wisdom, who worked indirectly through the breathing, has its counterpart in the movement of the wind in the macrocosm. The regular inhalation of the air through our respiratory organs which transform the air into words and speech corresponds to the movements and currents of the wind in the macrocosm outside. Just as we feel within ourselves the power of Odin in the transformation of air into words, so too we must perceive his presence and activity in the ambient winds. But those who still preserved a certain degree of clairvoyance really saw the presence of Odin everywhere in the cosmic element of the air, saw how he formed speech by means of his breath. This Nordic man perceived as a unity. Just as that which lives in us and organizes our speech—that is to say, in the form in which speech existed amongst the Nordic peoples—penetrates into the ego and sets the blood pulsating so too the inner organization of speech in man finds its parallel in the macrocosm in thunder and lightning. The gift of speech precedes the birth of the ego in man. Hence the ‘I’ is everywhere felt to be the son of Odin to whom we owe the gift of speech. Thor plays an active part in the implanting of the individual ego, and in the microcosm the pulsation of the blood corresponds to the thunder and lightning in the macrocosm. Thus, in the macrocosm, the parallel to the pulsation of the blood in man is the thunder and lightning in the sighing winds and the weaving clouds. Germanic-Nordic man sees this clairvoyantly as a unity; he perceives that the soughing of the wind and the flashing of the lightning are intimately related to the breathing. He sees how the air he inhales passes into the blood stream and sets the ‘I’ pulsating. Today this is looked upon as a physical process, but to Germanic-Nordic man it was an astral experience. He felt the kinship of the inner fire of the blood and of outer lightning. He felt the pulse-beat in his blood and knew it to be the pulse-beat of the ‘I’. He was aware of this inner pulsation and knew that it would recur. But he paid no heed to the external physical process. All this was seen clairvoyantly. He felt that it was the deed of Thor which caused the pulse to beat and made the blood return again and again to the same source. He felt the Thor-force in his ‘I’ as the hammer of Thor returning ever and again into his hand; he felt the power of one of the mightiest Angels who had ever been honoured or revered, because he was a mighty Being who was seen to have remained behind at the Angel stage. The way in which the spiritual force holds together the physical body is described in the Teutonic mythology where it says that the ‘I’ is that which holds together the soul and body in the formative stage. Germanic-Nordic man sees the weaving of the body and soul from within, and in later years he still understands how, originating in the astral, his inner life becomes integrated, how the inner answers, so to speak, to the outer. He could still respond when he learned from the Initiates that man was built out of the Cosmos. He was able to look back to earlier stages, to what had been told him about the events which reflected the relationship between the Angels and the Archangels, to those earlier stages when man was born out of the macrocosm in physical-spiritual form. He was able to perceive how the individual was built up out of the macrocosm and how he was an integral part of it. He sought in the macrocosm for those occurrences which are reflected in the microcosm. He could distinguish in the human microcosm, the microcosmic North, the cool realm where human thoughts are woven and whence the body is supplied with the twelve cranial nerves. He sees the weaving spirit in what he calls Nebelheim or Niflheim; he sees the twelve rivers which converge to form physically the twelve cranial nerves. He sees how the forces that issue from the microcosmic South, from the human heart, counteract the forces from above. He looks for them outside in the macrocosm and understands when he is told that they are called Muspelheim. Thus, even in the Christian era, it was still possible for him to comprehend the microcosm in terms of the whole macrocosm. And one could go back further still and show him how man gradually originated out of the macrocosm as extract of the whole world. He was able to look back into that time and he could understand that these events have a long ancestry, which he himself still sees as a working of the Angels and Archangels into his soul. He realizes that these events have a long ancestry and the conceptions he thus acquires we encounter in the old Teutonic Genesis, as the origin of mankind out of the entire macrocosm. From Ginnungagap, the primeval abyss of Teutonic mythology, a new Earth emerges after having passed through the three earlier incarnations of Old Saturn, Old Sun, and Old Moon. The emergent world without form and void comes forth again out of Pralaya where the kingdoms of nature are not yet differentiated and men are still undivided and completely spiritual beings. It was then clear to Nordic man how the later conditions have developed out of this original abyss. Now it is interesting to see how the events of those times are portrayed in Teutonic mythology in the form of imaginative pictures, events which we in our anthroposophical teachings describe in more sophisticated terms, using concepts in place of images. In Anthroposophy we are given a description of the events which took place when the Sun and Moon were still united, of the separation of the Moon and of the evolutionary transition to the later “Riesenheim”. Everything which existed during the Atlantean epoch is described as a continuation of earlier epochs and as the particular concern of the Teutonic or Germanic people. Today I only wanted to give an idea of how the Germanic peoples awakened to the ego while still at an elementary stage of evolution and how Nordic man perceived in full consciousness the Folk Soul, the soul of Thor and so on. I wanted to show how, as an ego-being, he was able to respond immediately to the in-weaving of still higher Beings who, however, come from an entirely different realm from those we find among the Eastern peoples. Tomorrow we shall attempt to explore the lesser-known branches of Teutonic mythology. We shall discover how they are harbingers of that which dwells in the Folk Souls and we shall see what is the nature of our Western Folk Souls.
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105. Universe, Earth and Man: Lecture I
04 Aug 1908, Stuttgart Translated by Harry Collison Rudolf Steiner |
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The northern myths have remained behind as remembrances of the wisdom of Atlantis. We know that the successors of the Atlanteans carried the wisdom of ancient India and Persia into Asia. We also know that Egyptian wisdom was partly re-animated by Asia, but that it also streamed directly from the West, from Atlantis, towards Africa. Now what sort of wisdom was it that was referred to by the ancient sage when he spoke of the “ancient truth”? |
You will recall from previous lectures that in Atlantis the etheric body of man was not so intimately bound up with the physical body as it is now, the etheric head projected far beyond the physical head. |
105. Universe, Earth and Man: Lecture I
04 Aug 1908, Stuttgart Translated by Harry Collison Rudolf Steiner |
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In the first lecture of this course we shall try to give, by way of introduction, an outline of the subject before us. We shall not as yet enter fully into this, but will first give an outline of those things of which we shall speak during the next few days. We have a very extensive theme before us; Universe, Earth, and Man, and I propose to give a brief sketch of all the knowledge we can acquire concerning the visible and invisible worlds. Our feelings are borne into the farthest distance of the cosmos when, in the deepest and most worthy sense, we make use of the expression “Universe.” “Earth” indicates the field of action upon which humanity is now placed, upon which we are to work and live, and the mission of which we ought to understand. Lastly, the word “Man”—a word we here wish to understand in its occult sense indicates that which the mystics of all ages meant when they made use of the expression, “O man, know thyself!” We also have a sub-title to our subject. Having set ourselves such a highly important task, this sub-title is in a certain way justified; for when we consider the connection between that wonderful pre-Christian civilization—the Egyptian—and our own, we see how mysterious are the forces permeating human life. Three ages of human effort and research, of human development, morals, and life, rise before us when we consider Egyptian civilization and that of our own day. When we speak of Egyptian civilization in the occult sense we mean the civilization that had its seat in the north-east of Africa, on the banks of the Nile, which lasted for thousands of years and terminated in the eighth century before Christ. We know that this civilization was followed by another which we call the Greco-Latin. This was centred on the one hand in the wonderful Greek race, with their highly cultivated sense of beauty, and on the other hand in the powerful state of Rome. We also know that in this age occurred the mighty event in earthly evolution which we know as the advent of Christ Jesus. Then followed the age in which we are now living. First the Egyptian age with all that belonged to it—and a great deal belonged to it—then the Greco-Latin age with its great results—the rise of Christianity—and then our present age. These are the three ages which come before our mental eyes when we consider the sub-title of these lectures. It will be shown that there was an interplay of mysterious forces between the age of civilization first mentioned and our own. It is as if in the Egyptian age certain seeds were sown in the breast of gradually developing humanity, seeds which remained hidden during the Greco-Latin age and have reappeared in a special manner in the present one. Much of that which buds in our souls today, much of that which surrounds us, and of which people speak and dream, has sprung like seed from the ancient Egyptian civilization without our people being aware of it. You are all more or less acquainted with the telegraphic apparatus. You know that wires connecting the different apparatuses extend from one place to another, and without having any deep knowledge of these things you understand that the force which sets the apparatus in motion has something to do with the force which flows through the wires. You perhaps also know that there is a connection down in the earth, that the ends of the wires are connected with the earth; but this subterranean connection is invisible because it is made by more or less mysterious forces produced by the earth itself. Something similar exists as a deep mystery in the development of man. In history we see threads being spun which lie within the invisible world. By means of history and of occultism we can trace out that which took place in ancient Egypt. We see how the threads of culture stretch from the Greek age, the Roman, the Christian, down into our own age. All these are guided by a kind of connection that takes place above the earth, but there is also a hidden, a subterranean force which works more or less directly from the ancient Egyptian age into our own. Many a remarkable secret is revealed to us when we follow these connections and examine them thoroughly. To begin with I shall indicate briefly the special facts referred to in the sub-title of our theme. When we look back to ancient Egypt and observe a few of the mighty records there we are struck by the Pyramids, for example, and also the Sphinx—that wonderful and enigmatic figure. Then we let our glance pass on to ancient Greece. Here the Greek temple appears with its unique architecture, we can see and admire what we know from history of this wonderful land; we see its sculptures, those great, ideal, and perfect human forms described as gods: Zeus, Demeter, Pallas Athene, Apollo. Then we turn to the ancient kingdom of the Romans. Something remarkable appears when we thus allow our vision to sweep from the ancient Grecian peninsula to the Italian. Before us appear the figures of ancient Rome, many of which are still preserved; we see forms clothed with the toga, which is indeed more than a mere outer dress. What do we feel with regard to these Roman figures? One might say regarding certain of those belonging to the Roman Republic that one feels as if the ideal forms of the Greeks had descended from their pedestals and had appeared before us as men of flesh and blood. What we are made to see is their inner power; we recognize what lies in this inner power when we compare that which developed in ancient Rome with the feeling, the thought, the content of a figure belonging to the Grecian States—that of a Spartan or an Athenian, for example. We feel what this figure contains. The men belonging to Sparta or Athens felt that they were first of all Spartans or Athenians. Being provided in a certain way and to a certain degree with a common soul, the Spartan or Athenian felt more what we might call the Greek spirit than his own personality; he felt himself more as a Spartan or as an Athenian, than as an individual human citizen; he felt the power that worked so strongly in him proceeded more from the common spirit of the people than from his own personal power. The Roman on the contrary appears to us as being placed somewhat more exactly upon the centre of his own personality. Hence in the Roman kingdom there appears something very special, namely the comprehension of the rights of the citizen. All that lawyers dream regarding the origin of “justice” previous to this is very different from what in times of better research was rightly called “Roman Law.” In ancient Rome man learned to regard himself as an individual, he stood upon his own two feet, no longer as one belonging to a certain town, but as a Roman citizen; that is to say he felt himself placed upon the centre of his own human nature. With this feeling of individuality the time came when what was spiritual in man descended to earth. Previously it was perceived as hovering, so to speak, above him in spiritual regions. There is something unique in Roman law and in Roman civilization. Let us consider the circumstance that the Greek felt himself primarily as a Spartan or as an Athenian. What was the spirit of Athens or of Sparta? For us Anthroposophists this was no abstraction, but something like a spiritual cloud, which in its turn was the spiritual expression of a spiritual being in which the town of Athens or Sparta was embedded; but this being was not visible upon the physical plane. The Greek looked primarily not to himself, but to something above him, the Roman looked primarily to himself. It was he who first recognized man as the highest creature that can take on fleshly form upon the physical plane. The spirit had come completely down into humanity. This was the time when the Divinity Itself could descend into human evolution and incarnate in Jesus Christ. The manner in which Egyptian civilization extended into the Greco-Roman age was a very wonderful process. We recall how Moses, when he received in Egypt the commission from higher realms to guide his people to the “One God,” asked God—“What shall I say to my people when they ask who sent me?” And how God answered (and we shall see what deep truth lay hidden in the statement)—“Say to those to whom I send thee, ‘I AM’ hath sent me unto you. Thus ‘I AM’ is the name of an individual God who worked and ruled at that time as the Christ Principle in spiritual heights, and who had not yet descended to the physical plane. To whom did this voice belong which could make itself perceptible to the initiate Moses, saying to him, as it were from spiritual worlds, “I am the ‘I AM’”? It was exactly the same Being (and this is the secret of the ancient Greek Mysteries)—it was the same Being who appeared later in the flesh as the Christ: only afterwards He was visible to those around Him, while previously He could speak only through Initiates from spiritual heights. Thus we see the Deity—that which was Spiritual—gradually descending after humanity had been prepared, after it had learnt in the Roman age the importance of embodiment in the flesh and its manifestation on the physical plane. We see how a whole series of the results of civilization develop in an exceedingly profound way from out of that which man received as a new gift at that time. We see how the form of the Pyramids and the Temple change to that of the Roman church—another record of inner human creative work. We see how from the sixth century the Cross with the dead Jesus makes its appearance; and how by degrees out of the stream of Christianity a remarkable figure evolves whose mysteries are very deeply veiled. We need only call up this figure before our eyes in the wonderful form given to it by the painter's art in the Sistine Madonna, by Raphael. Everyone knows this wonderful figure of the Virgin in the centre of the picture, carrying the child in her arms, and we have certainly all experienced a corresponding emotional thrill when confronted by it. I would ask you, however, to note one thing with regard to it which expresses the spiritual striving of humanity at the stage with which we are dealing—the three civilizations mentioned above. It is not for nothing that the artist has surrounded the Madonna with a cloud out of which develop a great number of similar little children, a crowd of angelic forms. Let us now allow our feeling to be completely absorbed by this picture of the Madonna. Anyone whose emotion is sufficiently deep for him to be able to do this will feel and perceive that there is here something very different from what an ordinary profane intellect will see in the picture. Do not these cloud-angels surrounding the Madonna say something to us? Yes, they say something of the greatest significance if we do but consider them deeply enough. When we allow ourselves to sink deeply into this picture, something whispers in our soul, “Here before us is a miracle in the best sense of the word.” We do not think that this child whom the Madonna bears in her arms is born in the ordinary way from the woman. No! These wonderfully delicate angel-forms we see in the clouds seem to be in process of development, and the child in the Madonna's arms seems to be only a more condensed manifestation of them, like something that had crystallized somewhat more than these fleeting angel-forms, which seems as if brought down from the clouds and held fast in her arms. It is thus this child appears to us, and not as if born from the woman. We are directed to a mysterious connection between the child and the virgin mother. If we call up the picture thus before our souls, another virgin mother appears to our mental vision: the ancient Egyptian Isis, with the child Horus, and we may become aware of a mysterious connection between the Christian Madonna and the Egyptian figure on whose temple was written the words, “I AM, which is, and which was, and which is to come my veil no mortal can raise.” That which we have hinted at as a miracle in the picture of the Madonna is also revealed in the Egyptian myth, for it there describes Horus as not having been born through conception, but tells how a beam of light fell from Osiris upon Isis, a kind of miraculous birth took place, and the child Horus appeared. Here again we see how threads connect one thing with another; what we are here able to investigate is without any earthly connection. Let us now pass on to where our own age begins. Let us think of the Gothic cathedral with its wondrous construction of pointed arches, let us call to mind what took place there in the Middle Ages, in gatherings where true believers met true priests. Think of the effect of this Gothic cathedral with its many coloured panes of glass through which the sunlight penetrates; think, how many of those who were able to speak of the deeper secrets of the world's evolution could let tones ring forth, whose outward image was the wonderful light split thus into varied colours. Again and again it happened that the priests showed how the common power of the Divine Being was imparted to humanity in separate rays of power, split up like the light which streamed in through the coloured windows. The partition of the light was placed before men's senses, and in their souls was aroused that which lay spiritually at the back of this symbol. In this way the Gothic cathedral pervaded the powers of perception, and of feeling, of the worshippers. Let us now enter more deeply into what is thus pictured in our minds. Let us first consider the Egyptian Pyramid—a most characteristic form of architecture! We must exert ourselves mentally in order to discover what it has to say to us. By degrees we shall see how in the pyramid the secret of the World, Earth, and Man is expressed; we shall see that there is expressed in it what the Egyptian priest felt according to his form of religion. Later we shall penetrate deeply into all these things; today we will only notice what such a priest felt, and imparted to his people in pictures. The wisdom expressed in the Egyptian form of religion was very profound; it was the direct result of ancient tradition; it was like a memory, and the Egyptian sage in his meeting with Solon could say with truth: “Oh ye Greeks, ye remain children all your lives, and in your childish souls is none of the ancient truth!” He refers here to the age of wisdom in Egypt. From whence came this wisdom? Our present humanity was preceded, as you know, by another which dwelt upon a continent over which the billows of the Atlantic Ocean now roll. When the great Atlantean flood took place, the knowledge of the Atlanteans was carried towards the East across present-day Europe. The northern myths have remained behind as remembrances of the wisdom of Atlantis. We know that the successors of the Atlanteans carried the wisdom of ancient India and Persia into Asia. We also know that Egyptian wisdom was partly re-animated by Asia, but that it also streamed directly from the West, from Atlantis, towards Africa. Now what sort of wisdom was it that was referred to by the ancient sage when he spoke of the “ancient truth”? This will be disclosed if for a moment we pause to consider the difference between life today and life in ancient Atlantis. At that time man was gifted with a dim clairvoyance, around him he saw beings who are also around us today, but whom present day man sees no longer. The earth does not contain only plants, minerals, and animals; spiritual beings are also around us, but these are visible only to clairvoyant eyes. In Atlantis at that time man was normally clairvoyant, divine beings were his companions, he lived with them as we now live with human beings. There was not as yet that sharp distinction between day-consciousness and night-consciousness there is now. At the present time when man enters in the morning, with his astral body and ego, into physical life physical objects are around him; and when at night he rises out of his physical body this world becomes dark and dim to him. This is the case today with the normal human being; but in Atlantis it was not so, particularly in its earliest periods. When at night man stepped out of his physical and etheric body darkness did not then spread around him; he entered a world of spiritual beings and he saw these divine spiritual forms just as he now sees fleshly forms. He saw Baldur, Wotan, Zeus, and Apollo—who are not imaginary, fanciful figures, but are the expression of real beings who, at the time of which we are speaking, had not taken on bodies of flesh, but possessed as their densest form transparent etheric bodies. When at night man withdrew from his physical body these were around him as etheric forms; and when in the morning he again drew into his physical body he was in the world of reality which today is for him the only world; he left for a time, one might say, the world of the Gods and dipped down into the world of physical, fleshly existence. There was no strict boundary between his day perception and his night perception, and when in those times the Initiate spoke to ordinary people of these Divine Beings he was not speaking of something that was strange to them. It was the same as when today we speak of men and call them by their names; the Initiate spoke of such Beings as Wotan and Baldur, for they knew them as divine etheric Beings. The remembrance of that ancient wisdom and of these experiences was carried with them by those who journeyed towards the East; and from them sprang these remembrances which were connected with something else which developed in the peculiar constitution of the Egyptian people—the conviction that an eternal spiritual part dwells in man, and that when his body becomes a corpse it has been forsaken by this divine spiritual part. This conviction is expressed in numerous symbols and teachings which the Egyptian priests gave to the people; it was not merely an abstract truth to them, it was a truth in which they lived, and which they experienced directly. Let us describe what the Egyptian perceived. He said, “I see here a corpse, the dust of a man who was the bearer of an ego; I know—for I know it from ancient tradition and from the experience of my ancestors—that there is something else, a spiritual part, which passes into other worlds. This could not fulfil its task were it to live solely in that spiritual world. A connecting link must be formed between this spiritual part and the earthly world; we must form a magnetic link for the soul which passes at death into higher realms, in order to arouse in it a feeling of permanence, so that it may return again, and appear once more on this earth.” We know from the teachings of Spiritual Science that humanity of itself takes care that the soul shall return again and again to new incarnations; we know that when man passes at death into other spheres, during the period in kamaloka (that period during which he weans himself from what is earthly) he is still chained by certain forces to that which is physical. We know that it is these forces which do not allow him to rise at once into the regions of Devachan, and that it is they also which draw him down again to a new incarnation. But we are a people today who live in abstractions, and who represent such things as theories. In ancient Egypt all this lived as tradition. The Egyptian was the reverse of a theorist or mere thinker; he wanted to see with his senses how the soul took its way from the dead body into higher realms, he wanted to have this constructed before him. These thoughts he embodied in the pyramids; the way the soul rises, how it leaves the body, how it is still partly fettered, and how it is led upwards to higher regions. In the architecture of the pyramids we can see the fettering of the soul to what is earthly, we can see how kamaloka with its mysterious forms comes before us, and we can say that, considered externally, it is a symbol of the soul which has left the body and is rising into higher realms. Let us endeavour to understand these ancient traditions. In the Atlantean age man still saw around him much that is completely hidden from him today. You will recall from previous lectures that in Atlantis the etheric body of man was not so intimately bound up with the physical body as it is now, the etheric head projected far beyond the physical head. In animals this formation has remained to the present day. When a horse is observed clairvoyantly the etheric head may be seen towering upwards as a form of light above the horse's nose and in the case of an elephant a truly remarkable structure can be seen above the trunk. In Atlantean humanity the etheric head was in a somewhat similar position, although not quite so far outside. Later it gradually drew more and more into the physical head, so that now it is about the same size as the latter. On this account the physical head—which was at first only partly governed by the etheric head and still had many forces outside which are today within it—was not yet human to any high degree; it was only in course of development, and still possessed a somewhat lower animal form. What did the Atlantean see when he looked at a companion during the day? He saw a man with a very receding forehead, very protruding teeth—something that reminded him of an animal but at night when he slept clairvoyant consciousness began, the animal-like form became less distinct, and out of the physical head grew the etheric head, which already had a human form and indeed a very much more beautiful form than we see today. In still more remote times the Atlantean clairvoyant could look back to a period when man's physical form was yet more animal-like though he possessed an etheric body which was entirely human; far more beautiful indeed than the present physical form, which has adapted itself to coarser, denser forces. Now imagine this memory of the Atlantean placed consciously yet symbolically before the people of Egypt. Imagine the Egyptian priest saying to the people: “In Atlantean times your own souls, when you were awake, beheld the human figure with an animal form, but at night there grew out of it an exceedingly beautiful human head.” This memory, presented in sculpture, is the Sphinx. It is only thus that these forms can be understood; we must realize that they are not merely thought-out forms, but realities. Let us now pass from the Egyptian pyramid to the Greek temple. This temple will only be understood by those who are able to feel that there are forces in space. The Greek possessed this feeling. Anyone studying space from the standpoint of Spiritual Science knows that it is not the absolute void of which our ordinary mathematicians and physicists dream, but that it is differentiated. It is something that is filled with lines, with lines of force in this direction and in that, from above downwards, from right to left, straight and curved lines going in every direction. Space may be felt, it may be penetrated with feeling. He who has such a feeling for space knows why certain old painters could paint the floating angel forms in the pictures of Madonna in a way so wonderfully true to nature; he knows that these angels mutually support each other, just as the planets do in space by their power of attraction. It is quite different when we consider Bocklin's picture “Piety.” Nothing is said here against the excellence of this picture otherwise, but anyone who has preserved the living feeling for space has the sensation that those remarkable angel forms may fall at any moment. The painters of olden times had the perception that belonged to earlier clairvoyance. In modern times this has been lost. When art still possessed occult traditions these mutually supporting forces which existed in space, which streamed hither and thither, were recognized. They were perceived by those in whose minds the thought of the Greek temple originated. They did not think out these forms, but they perceived the forces streaming through space, and filled them with stone; that which was already there occultly they filled with substance. Hence the Greek temple is a material presentation of actual forces existing in space; a Greek temple is a crystallized space-thought in the purest sense of the word. The result of this was very important; by giving material expression to force forms in space the Greeks gave divine spiritual beings the opportunity of using these material forms. It is no figure of speech but a fact when we say that Gods came down at that time into the Greek temples in order to be among men on the physical plane. Just as today parents place the physical form, the body of flesh, at the disposal of the child, in order that the spirit can express itself on the physical plane, so something similar took place in the case of the Greek temple. The opportunity was provided for divine spiritual beings to stream down and incarnate in the architectural structure. That is the secret of the Greek temple. God was present in the temple. Those who felt the form of the Greek temple aright felt that there need be no human being anywhere near it, nor in the temple itself, and yet it would not be empty, for God was really present there. The Greek temple is a whole; it is complete in itself, because it has a form which magically draws God into it. If we now consider a Roman church, especially one with a crypt, we shall see a further development. In the Pyramid we see presented the path the soul takes after death, the outer architectural form for the soul when departing; the Greek temple is the expression of the divine soul which likes to tarry upon the physical plane; the Roman church with its crypt corresponds to the Cross upon which the dead body of Jesus hangs. Humanity at this stage had progressed to an advanced consciousness in spiritual spheres. The bond to what is earthly, the period in kamaloka, is represented by the Pyramids; the victory over the physical form, the victory over death, is expressed in the Cross, and reminds us of the spiritual victory of Christ over death. Again, a further step is taken to the Gothic Cathedral. Without the pious congregation within, it is incomplete. If we wish to feel it as a whole, then to the pointed arches must be added the folded hands and the upward-streaming feelings they express; not such feelings as are in the crypt, where the memory of the spiritual victory over death is preserved, but victorious feelings, such as the soul perceives who already in the body has felt that it is a victor over death. The soul, victorious over death while in the body, belongs to the Gothic building, which is incomplete if it is not filled with such feelings. The Greek temple is the body of God; it is complete in itself. The Gothic church is something which requires a congregation; it is not a temple but a “Dom,” a cathedral. The German word “Dom” appears in the English suffix “dom” in the words “kingdom,” “Christendom,” for example. It also lies at the root of the Russian word “Duma.” A dome, or dom, is something in which individual members are gathered together into one congregation. From this we can see how in time human thought and human perception progresses from the Pyramid to the Greek temple, then to the Roman church with its crypt, and afterwards to the Gothic cathedral. Thus we arrive gradually at our own age, and we shall see how the forces of evolution are at work not only on the surface, but that mysterious occult currents are active also beneath, so that what is taking place today in our civilization appears as a re-embodiment of much that was sown within humanity in ancient Egyptian times. We will close with a thought which hints at this mysterious connection. What constitutes the materialism of our present civilization? What is the special characteristic of the man who, when he wishes to see something spiritual, has lost the harmony that reconciles faith and knowledge? He sees nothing! He regards the gross, material, physical part of the world; he feels it to be real, that it exists, and he even comes to deny what is spiritual. He believes that man's existence is finished when his corpse lies in the earth; he sees nothing rising up into the spiritual worlds. Can a conception such as this be the outcome of something that was sown at a time when there was a firm faith in the continued life of the soul, such as existed in Egypt? Yes, for it is not in Civilization as in the vegetable kingdom, where like things spring forth again and again from the seed. In civilization one characteristic alternates with another which is apparently dissimilar to it—and yet there may be deeper and more intimate similarities. The vision of man is confined today to the physical body; he regards this as a reality; he cannot raise himself to that which is spiritual. The souls who now regard their physical bodies with their eyes, and are unable to rise to what is spiritual, were incarnated among earlier peoples as Greeks, as Romans, and as ancient Egyptians; all that exists in our souls today is the result of what we acquired in previous incarnations. Imagine your soul back in its Egyptian body. Imagine your soul after death being led up again by way of the Pyramid into higher spheres—but your body held fast as a mummy. This fact had an occult result. The soul had always to look downwards when its mummified body was below; its thoughts were hardened, solidified, they were attracted to the physical world. It was forced to look down from the realms of the spirit upon its embalmed physical body, and in consequence the thought became rooted in it that the physical body had a higher reality than it actually had. Imagine a man, in his soul, looking down at that time upon his mummy. Thought regarding the physical hardened; it passed through repeated incarnations, and now is such that man cannot extricate his thoughts from the physical bodily form. Materialistic thought is often the result of the embalming of the body. Thus we see how thoughts and feelings work from one incarnation to another; how civilizations are continued through repeated incarnations, and how they reappear later in entirely different forms. This ought to arouse a faint idea of the countless occult threads which are hidden below the surface. In this lecture we have indicated briefly the subjects to be dealt with in subsequent lectures. In them our vision shall sweep upwards to the highest regions of those worlds beheld by the Egyptian priests; we shall have to direct our attention to the nature, the goal, and the destiny of man; and we shall understand how such problems as these are solved when we realize that the fruits of one age of civilization reappear in a wonderful and mysterious manner in a subsequent one. |
92. Greek and Germanic Mythology in the Light of Esotericism: The Trojan War
28 Oct 1904, Berlin Translated by Dorothy Lenn Rudolf Steiner |
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In the course of our fifth root-race, thus, in the time lying between the end of Atlantis and the beginning of the next, the sixth, root-race, an advance in human evolution of the highest importance will be made; the leaders of mankind, their Manus, will arise in mankind itself. |
This was not the case during the Lemurian period, nor even in Atlantis. Both in Lemuria and Atlantis those who helped mankind forward, those who ruled and guided mankind, those who were political leaders and leaders of great religious communities, were under the influence of higher beings. |
A worldly king, a king who was not a priest, would, in the early stages of the fifth root-race, have been quite impossible. It was impossible in Atlantis, when the leader still worked with other forces, when the impulse did not yet pass through the thinking mind. |
92. Greek and Germanic Mythology in the Light of Esotericism: The Trojan War
28 Oct 1904, Berlin Translated by Dorothy Lenn Rudolf Steiner |
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Since there are some newcomers present to-day, I should like briefly to explain that in the course of these lectures I have tried to show how the various myths and sagas are expressions of an esoteric content, and that one only needs to know how to interpret their language to find on occasions deep esoteric truths in them. To-day I should like to speak of one in particular of those sagas which are remarkable in that, while on the one hand they are sagas, yet at the same time they have an external meaning on the physical plane, that is to say, they record quite specific external events. Before I begin to speak about this saga, I should like to refer to something else that most of you already know, but it is a thing which one has to stress again and again. In the course of our fifth root-race, thus, in the time lying between the end of Atlantis and the beginning of the next, the sixth, root-race, an advance in human evolution of the highest importance will be made; the leaders of mankind, their Manus, will arise in mankind itself. None of the great leaders who brought men forward, the leaders who gave them their important impulses during the earlier root-races, went through their own evolution entirely on earth; they underwent it in part on other planets, and thus they brought from other worlds what they had to give to the earth as great impulses. The Manus of Lemuria and Atlantis, as well as the chief Manu of our fifth root-race, are super-sensible individualities, who underwent the sublime schooling which enabled them to become the leaders of mankind, on other planets. But during the fifth root-race highly developed human individualities have trained themselves so that from the sixth root-race onwards they will be capable of becoming the leaders of mankind. The leader of the sixth root-race, in particular, will be a man as we are, only one of the most advanced, indeed the most advanced among men. He will be a being who began his development when incarnation started, approximately in the middle of Lemuria, one who has always been a man among men, only that he was able to advance more rapidly, and one who has gone through every stage of human evolution. This will be the fundamental characteristic of the Manus of the sixth root-race. Such beings have to undergo all kinds of initiation, they have to be initiated again and again. Hence the fifth root-race from its outset has always had initiates, men who were so initiated as to enable them to walk their own freely-willed path. This was not the case during the Lemurian period, nor even in Atlantis. Both in Lemuria and Atlantis those who helped mankind forward, those who ruled and guided mankind, those who were political leaders and leaders of great religious communities, were under the influence of higher beings. They were directly dependent upon higher Beings, Beings who had gone through their own development on other planets. It is not until the fifth root-race that mankind is left free. Then we have initiates who have a connection with higher Beings, but to whom such comprehensive guidance is not given; more and more freedom is allowed to the initiates of the fifth root-race in matters of detail. Guidance is given on general lines, not only to the initiates, but to those who are stimulated by them. Impulses are given to them, but yet in such a way that it is out of their own spirituality that they have to carry things out. The five sub-races that we know are: first, the sub-race of Spirituality; this is the sub-race from which the Indian cultural community arose. Then we have the sub-race of the Flame, that is the Persian cultural community. Then we have what we call the ancient Chaldean sub-race, the sub-race of the Stars, of which the Israelite people forms a branch, indeed the most important branch. The fourth cultural community is the one which produced Greece and Rome, the sub-race of Personality. The fifth sub-race is that of the World, the culture within which we ourselves live, the culture of the present stage of evolution, which will be replaced by a cultural community coming from Asia. Last time I discussed the great initiates of the northern region. On that occasion I pointed to the fact that the initiate, or anyone who is in any way connected with initiation, has a distinguishing mark, and that to be invulnerable is one of these symbolic distinctions. This invulnerability, which we find in Siegfried, is also to be found in Achilles. In fact in the myth with which Achilles is associated, a deep esoteric meaning is hidden. You must realise that what I put before you comes about gradually in the fifth root-race. The Manus so arranged the guidance of the race that the entire leadership of mankind was in the hands of the priesthood, which received its inspiration direct from higher spiritual beings, from super-men. This priesthood could be entrusted with the classification of mankind. It would have been impossible to carry out a division into castes rightly, except in cultural communities guided by priestly rulers. Hence caste is only to be found in the authentic priestly cultures, in ancient India and in Egypt, where initiated priests were at the head of affairs, initiates who followed no impulses derived from kama but only intuitions from above, and they could be trusted to bring about that important classification which in its origin in the Egyptian and the Indian castes was fully justified. When you study these castes, you find that they are an expression of the whole plan of development of the fifth root-race. According to this plan, the guidance of this fifth root-race should pass over gradually from the priestly outlook to that of the world. A worldly king, a king who was not a priest, would, in the early stages of the fifth root-race, have been quite impossible. It was impossible in Atlantis, when the leader still worked with other forces, when the impulse did not yet pass through the thinking mind. But in the fifth root-race there had to come a halt, guidance had to be entirely withdrawn from cosmic powers and handed over to those who receive divine inspiration. Hence in the Indian and Egyptian cultures we have priestly rulerships. The priest is the Regent, it is from him that everything emanates. The priest belongs to the first caste, the warrior to the second. After that come the castes which follow purely worldly occupations. We come down in stages to those who are concerned with agriculture. Little by little these castes are to attain independence. Thus the first caste was the priestly one, the second the warrior caste. We never find that the temporal relationships which emerge in the course of evolution are the same as those which show themselves externally in space. I beg you to note that if a spatial relationship is to become a temporal one, it occurs in the ratio of four to seven, occurs in such a way that the fourfold expands to sevenfold. Thus during the fifth root-race the four castes find their outward expression in time in the gradual training to independence of the seven sub-races. The ratio of four to seven comes from a quite specific law. To-day I will merely say that evolution takes place in such a way that in the first sub-race, in all essential matters, guidance is entirely in the hands of the priests In the second sub-race we have one led by the priest-kings. Zarathustra, the true magician, is the counselor of priest-kings. During the third sub-race the rulership is able to pass over to worldly kings, who however still follow the guidance of the priests or the priest-kings. It is only during the fourth sub-race that we find purely worldly kings, kings who are no longer associated with priestly power. This fourth sub-race has its first beginning in the Greek folk. It is in Greece that we first see worldly kings, and, as the Greek colonies become established, in them too we find worldly kings. The saga of the Trojan War is a representation of the spread of Hellenism; it is the mythical presentation of an esoteric truth, the efflorescence of the fourth sub-race of the fifth root-race, and the replacement of the priestly rulership, now in its last stage, by the purely worldly rulership. That is very subtly indicated at the beginning of the Trojan saga. You probably know that matter is always represented by water I need only call attention to the familiar Nicene Creed, which says “suffered under Pontius Pilate”. As the esotericist knows, this is an incorrect rendering. What it really says is “suffered in pontoi pilatoi”, which means merely “in compressed water”, and signifies “descended in order to suffer in matter”. This sentence in the Creed which is said all over Christendom has come about through the word “pontoi” having become “Pontius”. When Thales states that everything has originated from water, he is referring to the comprehensive physical matter of which alone we can treat when we would speak of physical things. He is using the term ‘water’ for physical matter. Physical matter is to be the all-important thing for those who now take over guidance. The predominance of physical matter then led to there being worldly kings. Previously there had only been kings who stood in relationship with the Divine. Peleus is the king who is to rule on the physical plane, deriving his strength from the physical plane. This is represented by his marriage with the goddess Thetis—the marriage of the leader of mankind with the matter of the physical plane, with the goddess of water, the goddess of the sea. And from this union sprang Achilles. He is the first initiate of this kind. Hence he is invulnerable except in the heel. All those who were initiated in the fourth sub-race were vulnerable in some spot. It is only in the fifth sub-race that there will be initiates so advanced as not to be vulnerable anywhere. Achilles is plunged into the Styx. That means to be dead to the earthly and withdrawn to a higher plane of vision. There we have an important transition. Spiritual life descends for the first time in the middle of the fourth sub-race. For the first time we have to do with physical struggle. Thereby something remarkable comes about. The earlier leaders of the world were free from kama, for they had had to divest themselves of everything connected with kama during their previous initiation stages up to their spiritual initiation. So long as there were priests in the old sense, it was not possible for any trace of kama to enter into the guidance of the world. Kama caused separation, caused beings to turn against one another. Earlier, too, men who were opposed to one another were to be found, but that was not due to kama-manas, but happened because men were not advanced enough to distinguish between good and evil. At that time men could not measure the fight by the standard of good and evil. They could not say “war is good” or “war is bad” any more than they could Say a lion was good or bad; good and evil first began in the moment when kama-manas descended, so that kama worked together with manas, and man became his own master and turned consciously towards or against his fellow man. It was then that conscious war arose. This is indicated in the saga, where we are told that all the gods were present at the marriage of Peleus with the sea-goddess Thetis—except one, a goddess who hitherto had had no influence on the earth, because the stage had not yet been reached when the union of manas with kama occurred. Now on the physical plane the goddess Eris, the goddess of discord, begins to be active. She tosses an apple, discord, into human nature. By so doing she was the sole cause of the first war in the fifth root-race which took place with full human responsibility. In the Trojan war the mythical comes to expression. Before that, strife was determined by instinct. All that followed, according to the myth, is only a further elaboration of a tendency that was already there. The most beautiful apple is said to be the Eris apple. The three goddesses, Hera, Pallas Athene and Aphrodite—that is to Say, all that earlier was divine soul—disagree among themselves, for the three goddesses signify different stages of soul-life on the higher, spiritual plane. Now things are no longer decided on the higher level, but Paris is called upon to make the decision from the stand-point of the physical plane. Everything descends to the physical plane. The decision too descends to the level of the physical. But something comes about through this. Here lies the crux of the matter, this is where it becomes clear what is at stake. What is it that we have to face because the decision is made from the standpoint of the physical plane? The union of manas with kama. Hitherto man had had a certain relationship with kama, single beings had turned against one another, but this had not yet the significance of good and evil. But now kama unites itself with manas, and the deed becomes conscious. You know that the densest kama fell away from the earth and accompanies it as a satellite which is our moon. Hence in the language of esotericism we might call all that accompanies us to-day in the moon the ‘leitmotif’ of the lower nature; it is what draws us downwards, the great signpost showing us what we can come to if we succumb to our lower nature. Thus, what is momentous in the union between manas and kama during the fourth sub-race is that the man who has to make the decision unites himself directly with the kama of the moon, with Selene. Selene is none other than Helen. The union of Paris with Helen in the fourth sub-race of the fifth root-race is a symbolical expression of the marriage between kama and manas. The man endowed with manas, finding himself on the physical plane, seizes hold of the moon principle. You meet this everywhere in writings of an esoteric nature. It is also a Helen who drags down Simon Magus and unites him with the element of kama. Thereby is brought about the full union between the principles of manas and of kama on the fully conscious physical plane. It corresponds not only with what the Trojan War stands for symbolically but also with what really happened. The Trojan War did actually take place. Although it was a series of physical events, these events have a symbolic meaning as well, they are mystical facts. The concept of mystical fact comprehends not merely mystical content, but a mystical content which runs its course outwardly on the physical plane. Please try to understand this. At the beginning of the sixth root-race an influence will have developed, not in higher spheres, but in the sphere of the present-day conscious mind; in the fifth sub-race this influence is still in its infancy, but it is nevertheless already developing. It is something which emanates from the musical element. For the fifth root-race music will be not merely art, but the means of expression for quite other things than the purely artistic. Here is something that points to the influence of a specific principle on the physical plane. The most significant impulse by those directly initiated in the fifth sub-race will, to begin with, be given solely in the sphere of music. What has to flow in is not astral, but it is something of great significance in the sphere of the mental life of the fifth root-race. It is something that the human intelligence will come to recognise as important, something which has been called the Kundalini fire.1 It is a force which to-day still slumbers in man, but which will gradually gain more and more importance. To-day it already has a great importance, it has a great influence upon what we perceive through the sense of hearing. During the further development in the sixth sub-race of the fifth root-race the Kundalini fire will acquire great influence on what lives in the human heart. The human heart will really have this fire. At first this seems to be mere symbolism but man will then really be permeated by a force which will live in his heart, so that during the sixth root-race he will no longer make a distinction between his own well-being and the well-being of the whole. So deeply will man be permeated by the Kundalini fire! He will follow the principle of love as his own innermost nature. In the seventh sub-race of the fifth root-race the whole of mankind will be in a real chaos, for the root-race will then be near to its collapse. But a small number of the seventh sub-race of the fifth root-race will become the true sons of the Kundalini fire. They will be permeated with its full power. They will provide the material, they will pass it on to the leaders of those who will develop: man further. Thus is the fifth root-race directed to the heights which kindle the divine fire; thus is kindled out of inmost depths with holy fervour the divine principle which no longer separates man from man, but evokes brotherliness as far as the human understanding reaches. And thus far shall brotherliness be quickened in our own root-race and in the next. This fire will live in single individuals; and in those who are initiated in the course of the fifth root-race there already lives a spark of this divine fire which is the capacity for brotherliness and will put an end to separation. But it is only in its beginning, it is still hidden, veiled by the existing life of separation. The power of kama still conceals the Kundalini fire. And because it emerges in veiled form as premonition, as foreboding, in the immediate future it will assume another character. On the plane of illusion the divine fire is the divine wrath. When the whole of mankind is permeated by this brotherliness it will become the divine love. But so long as it makes itself felt in individuals as zeal, it is the divine wrath. It asserts itself by working with great power in individuals and since the others are not yet ripe enough, it manifests itself as the divine wrath. The poet, the initiate, who speaks of such things, always expresses this at the outset of his poem. As I pointed out to you in the case of the Odyssey, its main theme is announced in the first lines. And in the Iliad too you will find that the blind poet indicates his theme at the very beginning. “Sing, O Muse, of the wrath of the divine hero Achilles.” It is of the Kundalini fire that the poet speaks when he says this. Only in the fifth race can it be thus spoken of. At the very outset, when the priest Calchas takes the side of the priest-king of Apollo, you see the wrath flare up between Agamemnon and Achilles. And what is it that is overthrown? A priest-king state. Troy is a state in which the king is under the influence of the ancient priestly rulership. The rulership is replaced by the purely worldly principle. There you have a perfect illustration of the fact that what is victorious is nothing else but worldly cleverness. The initiate of the fourth sub-race is Odysseus, the cunning one, who receives initiation in the course of his wanderings. He was not previously an initiate, he became one only as a result of the experiences he went through. In the strangling of the priest of Apollo by the snake you see the same thing symbolised. The snake is the purely worldly cleverness, it ensnares Laocoon, the priest, the representative of the old Trojan priesthood. If you understand all this you see that the Trojan saga, like so many others, is simply adhering to a true world-historic continuity. This is the secret that the Mysteries have guarded. They have shown the great events in the history of the world to the initiates from this lofty standpoint. In the Mysteries themselves such events were plainly taught, and in the old Greek Mysteries—the ancient ones that long preceded the Eleusinian Mysteries—this important moment, the beginning of the fourth sub-race of the fifth root-race and its whole significance, was among other things brought before the pupils. To those who are not conversant with theosophical teachings this sounds fantastic. But it is a fact. The Trojan War was shown in the Mysteries before it took place. This is the essential principle of the Mysteries, and it is this which makes it necessary to keep them secret, because they reveal not only the great events of the past, but also events to come. These were not revealed to satisfy curiosity or the undue thirst for knowledge. Those who are initiated into the Mysteries are called upon to take a part in the fashioning of world-history. They have to derive from the Mysteries the forces to enable them to do this. That is the significance of the Mysteries. Hence their betrayal would mean the public announcement by someone of what is to happen in the future Anyone doing this causes utter confusion among his fellow men. Suppose something important is to happen in five hundred years time. In order for this to come about mankind needs to be prepared. Individuals receive impulses enabling them to bring mankind to the point at which they will live under other conditions, to the point at which they will become ripe enough to adapt themselves to the transformation and to bear it. The initiates are in a position to endure these conditions and to further them. Suppose that one were to bring about an event straightway, years before it was due. Then mankind would not be mature enough for it. Every Mystery will one day under quite different conditions become common property, but it must be under other conditions. To-day there are still Mysteries which will not be revealed until the sixth root-race. The next root-race will live in quite other conditions. Universal brotherhood will then be something quite different. Suppose that to-day someone were to be told a secret that is only suitable for a being with the quality of brotherliness. He would misuse it. There are no absolute Mysteries, there are only things which under certain conditions cannot yet be borne, and men who cannot yet bear them. That is the essence of the Mystery. It translates itself into the external course of world-history. Those who understand something of this are terribly afraid lest the initiates should in some way, through lack of foresight, betray something too soon. It was always the case that the betrayal of the Mysteries bore the severest penalties. In ancient times the penalty was death. It was not the priests who exacted this, for they knew that a betrayal cannot actually happen. But those who knew something about the matter from the outside, and were not themselves initiated, feared the betrayal of the Mysteries. Socrates himself was a victim of such an attitude.
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90a. Self-Knowledge and God-Knowledge I: On Atlantean Culture
26 Jun 1904, Berlin Rudolf Steiner |
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Everything we have similar to an Areopagus still comes from Atlantis. All the forces that were closer to nature, as with undeveloped people. They could use, for example, life force or plant seed power. |
The peoples were very obedient, which decreased among the Turanians. They were the infamous black magicians of Atlantis. They were also great technicians, did not make big plans, but had a firm grip on things; they knew how much rock could be carried when they cut it out. |
90a. Self-Knowledge and God-Knowledge I: On Atlantean Culture
26 Jun 1904, Berlin Rudolf Steiner |
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Nothing in the world is accidental. Every age, every people, every person has certain tasks. The present root race has the task of developing the human mind and everything connected with it: calculating, building machines. The mind is essentially tied to the personality. In earlier root races, something else was important, even with the Egyptian pyramids, for the construction of which people sacrificed their entire lives. They were firmly convinced of reincarnation. And in this firm belief, the workers willingly did everything that was required of them. That was what remained from earlier times for the beginnings of the root race. As long as individuality was not yet in the foreground, other forms of religion were needed, and other cultures were to be found. The present root race with the culture of the mind of the personality goes back ten thousand years. The first sub-race was the one that had settled in the Indian peninsula. The second race in Persia spread over the earth. The third was the Egyptian. The fourth, the Roman, adopted Christianity. The fifth is the Germanic-Anglo-Saxon, the sixth will be the Slavic and the seventh will be the American. This will found an empire that will encompass the entire earth, but will be short-lived and, like the Chinese, will be followed by another, more powerful one. The preceding Atlantean culture was quite different. The main center was on the floor of the present Atlantic Ocean, but extended over other areas. We have to imagine the Atlanteans as being totally different from us. The first Atlanteans, about a million years ago, had no minds at all, but they had very developed memories. When one ability comes to the fore, others recede. Because, as development progressed, the combining mental activity had to come to the fore, memory receded. He had no rule, but the image that emerged in his mind was the decisive one. They told people important things that could be encountered in characteristic images, not rules. That is why they were very conservative. A young person could not have reached a high position because one had to have a lot of experience behind one. Everything we have similar to an Areopagus still comes from Atlantis. All the forces that were closer to nature, as with undeveloped people. They could use, for example, life force or plant seed power. Coals contain stored heat, which is used to heat locomotives. Just as steam heat is converted into motive power, so the energy can be extracted from piles of cereal grains. The Atlanteans had a small type of airship that used the converted vril power as motive power. This institution benefited from the fact that the waters were thinner and the air thicker. Plants were planted as coal mines are laid out today to serve traffic. Humans and animals that feed on thinner water have very different organ natures. He could increase his power through his arbitrariness. Water was more related to his willpower. He had the organism more in his hands. They did not make plans for the cities, they had no combining intellect. They sowed trees in an ellipse; they grew faster. Fruits outside - apartments inside. That was the first Atlantic period until six hundred thousand years ago. The first race of the Rmoahals were like that; then they approached the present race. But the second race of the Tlavatli and the third of the Toltecs were similar. In the third race, the seeds of intellectual activity began to take hold. The peoples were very obedient, which decreased among the Turanians. They were the infamous black magicians of Atlantis. They were also great technicians, did not make big plans, but had a firm grip on things; they knew how much rock could be carried when they cut it out. Everything was based on personal skill. They then recorded this in symbolic drawings. Many secrets were revealed, morality fell, and doom was invoked. Only saved by the Ursemites, who were the fifth sub-race. They were a calculating and trading people, from whom the whole present root race has grown. They were the basic combiners. Then sixth, the Akkadians, the actual colonizing people. They went, for example, to Ireland, where this highly developed Akkadian culture had flourished before the Celtic one. Seventh, the Mongols, who of course survived. Then we come back to catastrophes. The Atlanteans were flooded by water. The destruction by fire preceded the Rmoahals, that is, the Lemurians – Australia and neighboring areas. We must distinguish precisely between the first Lemurians and the second; in total, also a million years. It is only from the middle of the Lemurian race that there are two sexes. The Urlehre calls the sexless Adam Kadmon. They had no memory, but imagination. The Lemurian could not yet retain the image, it soon vanished. That is why decadent Lemurians in Australia have no memory. But the imagination was much more vivid. For example, the difference between warmth and cold. In those days the elements were not so differentiated as they are now. The sea was filled as if with drifting mists. There were denser and thinner mists, but water and air were not yet separated. |
94. An Esoteric Cosmology: The Logos and the Word
09 Jun 1906, Paris Translated by René M. Querido Rudolf Steiner |
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Occult science leads us back beyond this Stone Age to the epoch of Atlantis. In those times, man's physical appearance was not at all the same as it is today. It is known that the brow of prehistoric man was not developed, for, in effect, the development of the brow and forehead runs parallel with the development of the brain and of thinking. |
To the measure in which intellectuality, the faculty of reflective thought and calculation unfolded in the men of Atlantis, to that measure their powers of instinctive clairvoyance declined. If we go still further back in the history of Atlantis, we come to a very remote period when expression through speech, that is to say, expression in articulate sounds, first became possible. |
94. An Esoteric Cosmology: The Logos and the Word
09 Jun 1906, Paris Translated by René M. Querido Rudolf Steiner |
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We will endeavour in contemplation to retrace the stages of man's evolution to the Logos by Whom this world was created. Modern exoteric science goes back to the Stone Age—an epoch when man lived in caves, using shaped stones as his only instruments. His existence was primitive in the extreme, his horizon narrow, his thought limited to the search for food and means for defending his life. Occult science leads us back beyond this Stone Age to the epoch of Atlantis. In those times, man's physical appearance was not at all the same as it is today. It is known that the brow of prehistoric man was not developed, for, in effect, the development of the brow and forehead runs parallel with the development of the brain and of thinking. In days of yore, the physical brain was much smaller than the corresponding ether-form which extended beyond it on all sides. In the course of evolution, the etheric and physical brains have become more or less equal in size. A certain centre in the etheric brain which is now inside the skull, was in the evolution of Atlantean man, this centre moved to the interior of the skull. It was a moment of cardinal importance, for as soon as man began to think, to be conscious of his own being and to say ‘I,’ he began to associate ideas and to calculate—which he could not do before. On the other hand, the earliest Atlanteans possessed a far stronger and truer memory. Their knowledge was based, not upon the relations between facts but on their memory of these facts. They knew, by their memory, that a certain event would invariably give rise to a series of others; but they did not grasp the causes of these facts, nor could they think about them. In addition to this powerful memory, they possessed another faculty—a mighty power of will. Today, man can no longer work directly with his will upon the life forces. He cannot, for example, hasten the growth of plants by an act of will. The Atlantean had this power and was, moreover, able to draw from the plants ether forces which he knew how to use. He did this instinctively, without the help of intellect and the faculties of logical reasoning which are associated today with what we call the ‘scientific mind.’ To the measure in which intellectuality, the faculty of reflective thought and calculation unfolded in the men of Atlantis, to that measure their powers of instinctive clairvoyance declined. If we go still further back in the history of Atlantis, we come to a very remote period when expression through speech, that is to say, expression in articulate sounds, first became possible. This was the age when man began to walk upright, for speech and the expression of articulate sounds can only be a faculty of beings who stand upright. Before the great Atlantean race, of which all European and Asiatic races were the offshoots, there existed another continent and other peoples, still nearer to the animal nature—the Lemurian race. Science only admits its existence as a hypothesis. Certain islands to the South of Asia and the North of Australia are, nevertheless, evidences of this continent; they are the metamorphosed remains of old Lemuria. The temperature of the Earth in those times was much higher than it is today. The atmosphere was vaporous, full of currents. In Lemuria, we find rudimentary human forms, breathing not through the nasal organs but through organs more like gills. In the course of human evolution, organs are perpetually being transformed both as to character and appearance. Thus primitive man walked on four feet; he could not utter articulate sounds; he had no ears with which to hear. Movement in the semi-liquid, semi-gaseous element surrounding him was made possible by an organ which enabled him to float and swim. When the elements differentiated and man found himself on solid earth, this organ changed into the lungs, the gills into ears and the frontal parts of his structure into arms and hands—free instruments for action. Besides this, he began to utter articulate sounds—the words of speech. This great transformation was of cardinal importance to man. In Genesis (II.7), we read: “And the Lord God ... breathed into his nostrils the breath of life; and man became a living soul.” This passage describes the period when the gills once possessed by man changed into lungs and he began to breathe the outer air. Simultaneously with the power to breathe, he acquired an inner soul and with this soul, the possibility of inner consciousness, of becoming aware of the self living within the soul. When man began to breathe air through the lungs, his blood was invigorated and it was then that a soul higher than the group-soul of the animals, a soul individualised by the Ego-principle, could incarnate in him to carry evolution forward to its fully human and then divine phases. Before the body breathed air, the soul of man could not descend to incarnation, for air is an element enfilled with soul. At that time, therefore, man actually inbreathed the divine soul which came from the heavens. The words of Genesis, in their evolutionary sense, are to be taken quite literally. To breathe is to be permeated with Spirit. This truth was the basis of the exercises given in ancient systems of yoga. These exercises were founded upon the rhythm of breathing, their purpose being to render the body fit to receive the impouring Spirit. When we breathe, we commune with the world-soul. The inbreathed air is the bodily vesture of this higher soul, just as the flesh is the vesture of man's lower being. These changes in the breathing-process mark the transition from ancient consciousness which was merely a play of pictures, to consciousness as it is in our time. Sense perceptions are received from the body; consciousness has a purely objective character. Consciousness in pictures (imaginative) created its own inner content by means of an inherent, plastic force. The further we go into the past, the more we find the soul of man living, not within him, but around him. We reach a point when the sense-organs existed only in germ and when man merely received from external objects impressions which gave rise to attraction or repulsion, sympathy or antipathy. The movements of this being—whom we cannot really call ‘man’ in our sense of the word—were governed by these feelings of attraction or repulsion. He had no reasoning faculty and the pineal gland—an organ of cardinal importance in those times—was his only ‘brain’. The existence of this imaginative consciousness is the answer to endless philosophical discussions on the objective nature and reality of the world and it is the refutation of all purely subjectivist philosophies, such, for instance, as that of Berkeley. Two poles of being and of life are essential to evolution. The ‘subjective universal’ becomes the objective universe; man proceeds, first, from the subjective to the objective and he will finally be led from the objective to the subjective by the development of Spirit-Self (Manas), Life-Spirit (Budhi), Spirit-Man (Atma). Dream-consciousness is an atavistic survival of the picture consciousness of olden times. One quality of this picture consciousness is that it is creative. It creates forms and colours which do not exist in physical reality. Objective consciousness is by nature analytic subjective consciousness is by nature plastic and has magical power. (This is indicated by the etymology of the word ‘image’). The subjective, plastic consciousness of man was thus superseded by objective, analytic consciousness. The procedure by which the soul (which, to begin with, enveloped man like a cloud) subsequently penetrated into the physical body, may be compared with that of a snail secreting its own shell and then shrinking back inside it. The soul first gave form to the body and then penetrated within this body, having prepared the organs of perception from outside. The power of sight with which the human eye is endowed today is the same power which once was exercised upon the eye from without, in order that it might take shape. The change from outer to inner activity of soul is expressed by a hieroglyph. This is the sign of Cancer in the Zodiac, expressing a dual action or movement—one from without inwards, the other from within outwards. The middle of the third (Lemurian) epoch was the time when the soul passed into its self-created dwelling place and began to ‘animate’ the body from within. Before this point of time we find an astral humanity indwelling a purely astral Earth. Before that again, man and Earth existed merely in a devachanic condition. There was as yet no picture consciousness. Cosmic thoughts poured into and through the being of man. His higher soul was still part and parcel of the whole Cosmos, participating in cosmic thought. The further we retrace the parallel development of man and Earth, the more do we find them existing in a fluid, embryonic condition and the nearer to Spirit. Today, we have reached the lowest point on the curve of descent; man and Earth have reached the greatest degree of solidification and are about to re-ascend, through the action of individual will, towards the Spiritual. What underlies this great process of evolution? Where was the home of human beings when, at the beginning, they existed merely in germ? Whence has man proceeded? Who created him? It is here that we must try to envisage a life and power of manifestation infinitely more sublime than all human, nay, than all planetary life. This power is the Logos. In what does human and planetary life differ from the life of the Logos?—This question would seem to demand a flight into the unknown, into a universe of another order. And yet there are analogies which help us to understand or at least to divine something of the creative power of the Logos. Let us try to envisage an all-embracing mind, a mind to which all earthly and planetary experiences are known. Such a mind could live through all and every form of evolution. But with this power alone, it could not rise beyond the point of the creation of man and of the planetary system. It would remain in the sphere of what can be and has been proved by man. Human intelligence cannot pass beyond this limit. But we can rise to a consciousness other than that wherein our experiences are merely realised in the mind. There are certain states of creative activity in which the spirit of man can give birth to something new, something never seen before. Such, for instance, is the consciousness of a sculptor at the moment he conceives or sees in a flash the form of a statue before his inner eye. He has never seen a model, he creates his statue. Such too, is the consciousness of a poet who conceives a poem in one flash of inspiration, in creative, spiritual vision. This creative power is not generated by any intellectual idea but rather by a spiritual sense,—Think of a hen sitting on its eggs. It is wholly given up to this brooding activity and is filled with a kind of warm, almost voluptuous pleasure in which there arises a dreamy pre-vision of the hatching of the little winged chicken. This bliss in the work of creation exists at every stage of cosmic life, and warmth pours from it. In the sphere of Cosmic Intelligence—which may be conceived as the world of thoughts accessible to the higher Self (Manas)—this warmth seems to pervade the whole universe, emanating from the creative life of soul (Budhi). We can divine the presence of a creative sphere in existence before our Earth and ‘brooding’ over it. This is to ascend from Spirit-Self to Life-Spirit, and from Life-Spirit to Spirit-Man. The Ego or ‘I’ Principle of man is created by the third Logos. We should try to conceive the power of the higher Ego as being suffused through the whole universe as a life-begetting warmth and then we reach the conception of the second Logos by Whom macrocosmic life is quickened and Who is reflected in the creative activities of the human soul. The one primal source and centre of manifestation is the first Logos—the unfathomable Godhead. In every age these three Divine principles have been represented in occultism by these three signs:— |
171. Inner Impulses of Evolution: Lecture II
17 Sep 1916, Dornach Translated by Gilbert Church, F. Kozlik, Stewart C. Easton Rudolf Steiner |
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You will not be surprised when I say that for this fifth post-Atlantean age, too, a powerful impetus had to be present bearing along with it the after workings, in a luciferic and ahrimanic sense, from Atlantis. We know that the Atlantean influences spread out from a region that was called Atlantis even by Plato. Let us make a diagram and imagine Atlantis here, then over here on the right would be Europe and Asia, and here on the left would be America. |
With the help of the special forces that had been preserved from Atlantis, it was the intended purpose to carry an influence into the West that would make its culture visionary. |
171. Inner Impulses of Evolution: Lecture II
17 Sep 1916, Dornach Translated by Gilbert Church, F. Kozlik, Stewart C. Easton Rudolf Steiner |
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Yesterday, we tried to characterize the forces that permeated Greece and Rome in order to obtain an idea of the influences that have been carried over from the fourth into the fifth post-Atlantean age, and we gave some indication of where we have to look today for signs of continued activity of the forces of the fourth post-Atlantean age. I want to ask you now to turn your attention once again to our description of the civilizations of Greece and Rome. In the way it developed, the civilization of Greece was a source of great disappointment to the luciferic powers. One can, of course, only say these things out of imaginative cognition, and this will also be true of what is to be presented to you today. The development of Greek civilization was a great disappointment to the luciferic powers because they expected something quite different from it. Think what this means. They had expected the civilization of Greece, the fourth epoch of post-Atlantean times, to bring into being for them all they had striven for during Atlantean times. On Atlantis they had developed certain activities, certain influences and forces and they had expected to see the fruits of their labors appear in the fourth post-Atlantean epoch. What was it they were really looking for? To speak of such a matter lets us look right into the luciferic soul. We come to know this luciferic life that continually strives, hoping that certain results may ensue, but that continually meets with fresh disappointment. A logician would naturally ask, “Why do not these luciferic powers stop trying? Why do they not see that they must be forever and repeatedly disappointed?” Such a conclusion would be human, not luciferic, wisdom. At any rate, the luciferic powers have yet to come to this conclusion. On the contrary, it is their practice to redouble their efforts whenever they experience disappointment. What was it, then, that the luciferic powers expected from this fourth post-Atlantean age? They wanted to obtain mastery of all the soul forces of the Greek people, those soul forces that were, as we have seen, directed to carrying over the ancient imaginations of the Chaldean-Egyptian period, and to incorporate them into the creations of their own fantasy. The luciferic powers made it their endeavor to work so strongly on the human beings of the Greek civilization that their imaginations, refined and distilled to fantasy, should fill their whole being. The Greeks would then have lost themselves in a soul world, in an everyday thinking, feeling and willing that would have consisted entirely of those subtle imaginations that had become complete fantasy. If the Greeks had developed nothing in their souls but these imaginations refined to fantasy, if these enticing imaginations had come to fill their souls completely, the luciferic powers would have been able to lift the Greeks and a great part of humanity out of human evolution to place them in their own luciferic world. This was the intention of the luciferic powers. From the Atlantean epoch on, it had been their hope to achieve in the fourth post-Atlantean age what they had failed to do in Atlantis. Humanity, at the stage it had then reached, would have been incorporated into the cosmos. They wanted nothing less than to create for themselves a separate world where earthly gravity did not exist, but where human beings would dwell with absolute super-sensible lightness, entirely given up to a life of fantasy. It was the hope of the luciferic beings to create a planetary body, which would contain those members of humanity who had reached this highest development of the fantasy life. They made every endeavor to lead the souls of the Greeks away from the earth. Had they succeeded, these souls would gradually have forsaken the earth. The bodies that still came to birth would have been degenerate. Egoless beings would have been born, the earth would have fallen into decadence and a special luciferic kingdom would have begun. This did not come to pass. Why? This condition did not come about because, mingled with the “self-deifying madness” of Greek poetry, to quote Plato, was the genius and greatness of Greek philosophy and wisdom. The Greek philosophers—Heraclitus, Thales, Anaximenes, Anaximander, Parmenides, Socrates, Plato and Aristotle—saved Greek civilization from being completely spiritualized in a life of fantasy. They kept the Greeks on earth, providing the strongest forces that kept Greece within earthly evolution. In considering the course of history, we must always take into account the forces that lie behind physical reality and are the true causes of all that happens. It was, then, in this way that Greece was preserved for earthly evolution. Now, the luciferic beings would have been unable to achieve anything at all without the help of the ahrimanic beings. In all their intentions and hope they reckoned on their support. Indeed, it must always be that two forces strive together in this kind of working. Just as the luciferic beings were disappointed in Greece, so were the ahrimanic beings disappointed in Rome and the way it developed. The luciferic beings wanted to lead Grecian souls away from the earth-planet and the ahrimanic beings wanted to contribute their efforts to the end that the Roman civilization would assume a particular form. The ahrimanic beings exerted their strongest efforts in Rome, just as the luciferic beings did in Greece. They calculated that a certain hardening would arise on earth brought about by an entirely blind obedience and subjection to Rome. What did the ahrimanic powers want to accomplish in Rome? They wanted to establish a Roman Empire that would extend over the whole of the then known world, embracing within it every human activity. It would be directed entirely from Rome with the strictest centralization and the utmost development of the rule of might. They sought to establish a widely flung state machinery that would include and make subject to it all religious and artistic life. Its goal would be to stamp out all individuality. Every people and human being would comprise merely some small part of this mighty state machine. Thanks to the clarity of its philosophers, however, Greece was not lulled into the luciferic dream, nor could Rome be hardened as these ahrimanic powers desired, because in Rome, too, something was working against them. This was described in the last lecture as Roman ideals, but the legal, political and military ideals that were then developing could not have withstood Ahriman alone. Within the Roman civilization the ahrimanic powers gathered for a stupendous onslaught. That attempt was like a repetition of their attempt made in Atlantean times, and it developed infinitely strong powers and forces. It was only from another side that Ahriman's intention was hindered. It was, at first, prevented by something that, at first sight, might be regarded as a lower trait in the Roman character, but that was not the case. As a matter of fact, the Romans had need of what I may have seemed to describe in the last lecture with some antipathy. They needed their ruthlessness, stubborn egoism, that continuous stirring up of emotions, to be able to march against the ahrimanic powers. Roman history—I beg you expressly to note this—is not a revelation of the ahrimanic powers. Although they stand in the background, it is a fight against them. If it is all confused and self-seeking, seeming to tend more and more toward a politicalization of the whole world, it is because only in this way could Ahriman's mechanizing be resisted. All this alone, however, would not have been of much avail. Rome had also received Christianity, which in Rome would have assumed a form that would have given Ahriman a splendid opportunity to achieve his aim since, through the spiritual decline of a Roman rule that had been transformed into a papacy, the mechanizing of culture could have been accomplished. So another external power had to be brought against Ahriman, who works with much more external means than Lucifer. Ahriman, as we have seen, diverted the forces of Christianity to his own service. Another power had to be brought against him. This was the onslaught of the Germanic tribes caused by the migration of peoples in Europe. Through this onslaught on Rome, the mechanizing of the world under a single, all-embracing Roman Empire was hindered. If you will study all that took place in the migration of these peoples, you will find that you can get a true insight into it when you see it from this point of view. Whenever the migration of peoples occurs in the Roman world, Roman history is not thereby brought to an end, but the ahrimanic powers, combated throughout their history by the Romans, are repelled. Thus did Ahriman meet with his disappointment, as Lucifer had met with his. But they will take up their tasks again in the fifth post-Atlantean age with all the more determination. Here is the point at which we must gain an understanding of the forces that are operative in our age, insofar as such an understanding is possible today. The fourth post-Atlantean age extends both backwards and forwards from its central point in 333 A.D. It ended about 1413 A.D. and it began about 747 B.C. These are of course, approximate dates. I have just told you that the disappointment of Lucifer and Ahriman in the forms the Greek and Roman civilizations had assumed, has led them to make still stronger efforts in our fifth post-Atlantean age. Their efforts are already at work in the human forces that have been active from the fifteenth century. It does not matter whether something occurs a few decades earlier or later. In outer physical reality, which takes on the form of the “great illusion,” things are sometimes misplaced. The fact that the Roman civilization could be retained in the evolution of humanity as it was due to the events brought about by the migrations of the peoples. If Rome had developed in such a way that a great all-embracing mechanized empire had arisen, it would only have been habitable for egoless human beings who would have remained on earth after Lucifer had drawn out their souls on the path of Greek culture and art. You see how Ahriman and Lucifer work together. Lucifer wants to take men's souls away and found a planet with them of his own. Ahriman has to help him. While Lucifer sucks the juice out of the lemon, as it were, Ahriman presses it out, thereby hardening what remains. This is what he tried to do to the civilization of Rome. Here we have an important cosmic process going on—all due to the intention and resolve of luciferic and ahrimanic powers. As I have said, they were disappointed. They have continued their efforts, however, and our fifth post-Atlantean age has yet to learn how strong these attacks are. They are now only beginning but they will become stronger and stronger. This age must learn, too, that the necessity to understand these attacks will become ever greater. At the beginning of an age the backward beings cannot work strongly. As yet, we are only in the beginning, and even though it became manifest only later, the luciferic and ahrimanic powers began to exert their forces before the expiration of the fourth post-Atlantean age. To understand how these powers work in the fifth post-Atlantean age, we must turn our attention for a moment to what is intended for man in the right and normal course of his evolution. It is rightfully intended that he shall take a further step forward. The step taken by humanity in the fourth post-Atlantean age is revealed in the culture of the Greeks and in the political development of the Romans, and it was through the battle with Lucifer and Ahriman that what was intended actually came about. These opposing forces are always such that they fit into the progressive plan of the world. They belong to it and are needed there as opposing forces. But what special qualities are the men of the fifth post-Atlantean age, our own, to develop? We know that this is the age of the development of the consciousness soul and that, to accomplish this, a number of forces—soul and bodily forces—must be active. First, a clear perception of the sense world is necessary. This did not exist in earlier times because, as you know, a visionary, imaginative element continuously played into the human soul. The Greeks still possessed fantasy but, as we have seen, after fantasy and imagination had taken possession of humanity, as it did of the Greeks, it then became necessary for men to develop the faculty to see the world of external nature without the illumination of a vision standing behind it. We need not imagine that such a vision has to be a materialistic one. That point of view is itself an ahrimanically perverted perception of sense reality. As indicated before, observation of sense reality is one task incumbent upon the human soul in our fifth post-Atlantean age. The other task is to unfold free imaginations side by side with the clear view of reality—in a way, a kind of repetition of the Egypto-Chaldean age. To date, humanity has not progressed too far in this task. Free imaginations as sought through spiritual science means imaginations not as they were in the third post-Atlantean age, but unfettered and undistilled into fantasy. It means imaginations in which man moves as freely as he does only in his intellect. That, then, is the other task of the fifth post-Atlantean age. The unfoldment of these two faculties will lead to a right development of the consciousness soul in our present epoch. Goethe had a beautiful understanding of this clear perception, which, contrary to the materialistic point of view, he described as his “primal phenomenon” (Urphänomen). You will find that this has been dealt with at length in Goethe's writings, and I have spoken of it in my explanation of the primal phenomenon. His is a clear, pure perception of reality and of his primal phenomenon. Goethe not only gave the first impulse for perceptions free of any visions but also for free imaginations.1 What he has given us in his Faust, even though it has not yet gone far in the direction of spiritual science, and in comparison with spiritual science is still more or less instinctive, is nevertheless the first impulse to a free imaginative life. It is no mere world of fantasy, yet we have seen how deep this world of fantasy really is that develops in free imaginations in the wonderful drama, Faust. So, over against this primal phenomenon, we have what Goethe calls typical intellectual perception. You will find it described in detail in my book, The Riddle of Man. This mode of thought must continue to develop. The men of the fifth post-Atlantean epoch, however, must not merely behold reality. They must be able to live with reality. They must get busy, like Goethe, and, working in quite a different way from that of the materialistic physicists, really make such use of their laboratory apparatus that it produces the primal phenomenon for them. They will then have to devise some way of getting the primal phenomenon into practical life. As you know, it is at home in, and holds sway throughout, nature. The intentions of humanity that come from free imaginations will have to be included in this primal phenomenon of nature. On the one hand, men will have to direct their gaze quite selflessly to the outer world to work in it and to gain knowledge of it. On the other, by powerful application of their personalities, they will have to bring it all into inner movement in order to find the imaginations for outer activity and outer knowledge. Gradually, the consciousness soul and its culture will achieve this transformation. There will certainly be one-sidedness in this cultural epoch. That goes without saying. Our cognition will direct its efforts only outwards, as in Bacon, or only inwards, as in Berkeley. We have already spoken of this. The imaginative life welling up from within will not unfold without all manner of disturbing influences. But even now we can point to moments in this development when someone feels this free imaginative life springing up in his soul. In these beginnings it is still in great measure unfree, but we may see how so significant a man as Jacob Boehme, quite soon after the fifth post-Atlantean age began, felt how it was trying to develop in his soul. He brought this to expression in his Aurora, and we can feel as we read it how imaginative life was working within him. It must become free; Boehme still feels it to be a little unfree. Nevertheless, he knew it was a divine creative thing that was working in him. So Boehme was, in a sense, at the opposite pole to Bacon, whose endeavor always directed his attention to the external world. Jacob Boehme, however, was entirely engrossed in the world within, and described this world beautifully in the Aurora: “I declare before God,” he says because he is speaking of his inner soul, “that I do not know how it comes to pass in me.” He means by this how the imaginations arise in him. “Without feeling the impulse of the will, I also don't know what I have to write.” This is how Boehme speaks of the uprising of imaginations in himself. He detects the beginning of forces that must grow continually stronger in the men of the fifth post-Atlantean age. “I declare before God that I do not know how it comes to pass in me. Without feeling the impulse of the will, I also don't know what I have to write. The spirit dictates to me in a great and marvelous knowledge what I write, so that often I do not know whether I am in this world with my spirit, and I rejoice exceedingly that sure and continuous knowledge is thus vouchsafed to me.” Boehme describes the instreaming of the imaginative world. We can see that he feels harmony and rest in his soul, and he describes how men's souls shall, in the normal and right progress of their evolution, let themselves be taken hold of by these inner forces, which are to grow stronger in them in the fifth post-Atlantean age. But one must take possession of them in the pure inner being of the spirit and thereby avoid devious paths. In the seventeenth century one had to speak of these forces much in the way that Boehme, who spoke as a man completely and utterly devoted to divine righteousness, did. The entire aim in the work of the luciferic and ahrimanic powers in the fifth post-Atlantean age, concerning both the perception of the primal phenomenon and the development of free imaginations, is to hinder these forces from arising in man. The luciferic and ahrimanic powers are working in this fifth post-Atlantean age to disturb these forces in the human soul, to employ them to a wrong end, thus bringing men's souls out of the earth sphere to establish a new sphere of their own. Many things must work together to disturb the right, quiet and slow unfolding of these forces. Note well that I say the quiet and slow unfolding because the entire period of 2,160 years, starting in 1413 A.D., should be used for the gradual unfoldment of the forces I have named, that is, free imaginations and the gradual development of working with primal phenomena. At intervals—by fits and starts, as it were—the luciferic and ahrimanic powers throw the whole weight of their opposition against this right evolution. When we bear in mind that everything is prepared for by the world beyond the earth long before it happens, we shall then not be surprised to find preparations being made to bring the strongest possible forces of opposition against the normal evolution of humanity. We have already seen how the luciferic and ahrimanic powers poured what they had developed in Atlantean times into Greece and Rome. Now, in an altered form, they have tried to repeat these efforts before the arrival of the fifth post-Atlantean age. You will not be surprised when I say that for this fifth post-Atlantean age, too, a powerful impetus had to be present bearing along with it the after workings, in a luciferic and ahrimanic sense, from Atlantis. We know that the Atlantean influences spread out from a region that was called Atlantis even by Plato. Let us make a diagram and imagine Atlantis here, then over here on the right would be Europe and Asia, and here on the left would be America. The old Atlantean forces, including the old luciferic and ahrimanic forces, spread out from Atlantis. Some part of these Atlantean forces, however, was held back, and it came to work in our fifth post-Atlantean age as luciferic and ahrimanic forces. That is, some part of the good forces, which were good and right in Atlantean times, have been carried over to our time to become luciferic and ahrimanic forces. Only the center was transferred to another region. Atlantis, as we know, is gone and the center transposed to Asia. You must imagine it on the reverse side of my drawing and the effects of the old Atlantean culture spreading out from it as a preparation for the fifth post-Atlantean age. Its intent was to lucifericize and ahrimanicize it. It was actually the descendants of the old Atlantean teachers who were now working from a place in Asia. A priest there had been educated to behold—to have a belated vision, as it were, of what the Atlanteans called the “Great Spirit,” and to receive his commands. These the priest communicated to a young man of remarkable energy and strength who, by virtue of this authority, received the name “The Great Ruler of the Earth” from his community. This was Genghis Khan. The Great Spirit, through his follower and through that priest, gave to Genghis Khan the command to summon all the powers of Asia to spread the influence that would lead the fifth post-Atlantean age back into a luciferic form. These forces—and they were far more powerful than the forces established in Greek culture—were all employed to this end. Free imaginations were to be changed into old, visionary imaginations. Every effort was to be made to lull the soul of man to sleep in a dim and dreamy experience of imaginations instead of a free experience filled through and through with clear understanding. With the help of the special forces that had been preserved from Atlantis, it was the intended purpose to carry an influence into the West that would make its culture visionary. Then it would have become possible to separate the souls of men from the earth and to form a new continent, a new planetary body with them. All the unrest and disturbance that came into the evolution of modern man through the Mongolian invasions, everything connected with them that has gone on working into the fifth post-Atlantean epoch—all this unrest, which was prepared long ago, is nothing more than the great attempt that is being made from Asia to bring about a visionary European culture. It would cut it off from the conditions of its further evolution and lead it altogether away from the earth, just as the East has experienced again and again this feeling of being filled with vision and of wanting to be estranged from the earth. Something was needed to counterbalance this tendency. An opposite trend had to be created as a counterforce that moves in the direction of the normal evolution of mankind. The influence of Genghis Khan's priest was intended to bring about a kind of buoyancy and lightness in the human race that would draw man away from the earth. Over against this, a corresponding heaviness had to come to man from the weight of the earth; this was provided through the discovery of the western world. America, with all that it holds, was discovered and thereby earth heaviness, the desire to remain on earth, was given to man. The discovery of America and everything connected with it, and the way man carried his life into the many new places of the earth, all this, when seen in wider connections, shows itself as a counterbalancing force to the activity of Genghis Khan. America had to be discovered so that man might be brought to grow closer to the earth, to grow more and more materialistic. Man needed weight and heaviness to counterbalance the spiritualization that was the aim of the descendants of the “Great Spirit.” Along with this normal process whereby the scene of action of man's life was extended to America, we find the other forces, the ahrimanic powers of the “Great Spirit,” intervening again. An influence came from America to Europe, and another came to permeate America from Asia. Thus, normal forces developed through the discovery of America and also powerful ahrimanic onslaughts. They worked less strongly at first, but will continue to work in our time and on into the future. We must learn to recognize these ahrimanic forces. What Rome had achieved in the Church and in the ecclesiastical state was grasped by the ahrimanic influence. While it is comparatively easy to see how the luciferic influence worked on Genghis Khan—we have exact knowledge of the fact that a priest was initiated by the follower of the “Great Spirit”—it is much more difficult to say how the ahrimanic spirit worked. This is because the ahrimanic influence is dispersed and scattered. But you need only study how Spain, strictly Roman Catholic as it was, was fascinated by all the treasures of gold that were discovered in America. What a hold it had upon her! You can observe how strong the specter-like working of the old Romanism still was in such a ruler as Ferdinand of Castile or Charles V, the ruler of the kingdom over which the “sun never set.” Study the reaction of Europe to the gradual discovery and opening up of America and you will see what temptations came from that direction. Taken all in all, it is a history of temptation woven in with a history that runs a normal course. Please do not go about saying that I have presented the discovery of America as an ahrimanic deed. In reality, I have said the very opposite. I have said that America had to be discovered and that the entire event was necessary to the progress of the world. Ahrimanic forces entered, however, and set themselves in violent opposition to what was happening quite rightly in the normal course of progress. Things are not so simple that we can say, “There is Lucifer, and there is Ahriman; they act and behave in such and such a way, and divide the world between them.” Things are by no means so simple as that. We find, therefore, many forces working together when we set out to listen to them in their field of action behind the physical plane. These forces take possession of other forces. They try to seize the forces in man that have continued on from the fourth post-Atlantean epoch in order to distort them and make them serve their ends. Look at a man like Machiavelli. You will find in him the symbol for the politicizing of thought that begins in the Renaissance. He is a veritable revelation of the whole process. He was a great and powerful spirit but one who, under the onslaught of the forces of which I have told you, brings to a new life again the complete attitude of thought and mind that has its source in the heathen Rome of ancient times. You have a true picture of Machiavelli when you study the history of his time and see him, not as a single personality, but as the outstanding expression of many who think in the same way. In him you can observe these forces trying to charge forward with all speed, bringing to their assistance the atavistic—and thus luciferic—forces that have been left behind. Had things gone as Machiavelli intended, all of Europe would have become nothing but a political machine. Opposing the violent onslaught of such forces are the forces that work in the normal direction. Over against a figure like Machiavelli, who was purely political and turned all man's thought into political thinking, we can place another great figure, Thomas à Kempis, who was also Machiavelli's contemporary. He stands entirely within the slow and gradual evolution, working slowly and gradually. He was anything but a man of politics. So we can follow the several streams in history. We shall find normal streams, and we shall also find currents that flow from earlier times and are made use of by the forces of which I have told you. Many forces work together in history and it is important to observe and study their connections. A man like Jacob Boehme felt free imaginations rising within him. We can say of such a man that he fortified himself against the attacks of Lucifer and Ahriman through the whole character of his life of soul and succeeded in going undisturbed along the straight path of evolution. East of Europe, however, in all the culture of the East, we find an untold number of people who suffer greatly under the disturbing influence of Lucifer. His influence is, as we know, to draw man again and again away from the earth, to draw him right out of his physical body so that he shall perpetually fall into a state where he becomes no more than a vision of himself and is completely soul. That is the tendency that has been grafted onto Eastern Europe. The feeling of being drawn in the other direction was given to the West. The world of imagination was pulled down into the heavy physical body so that what should rightly be free imagination working merely in the soul becomes instead something that rams the soul down into the organism, thereby causing the organism also to live on imaginations. You can hardly find a more telling description of what I mean than in the words of Alfred de Musset in which he attempts to give us a picture of the condition of his soul. De Musset is one who feels the presence of the imaginative life in himself, but he also feels the onslaught upon this life of imagination that seeks to thrust it right down into the bodily nature. This life of imagination, which does not belong in the bodily nature but should develop freely, hovering in and existing purely as a thing of the soul, is there taken hold of by earthly gravity and by what belongs to the body. In his book, Elle et Lui, which he was led to write from his relation with Georges Sand, you will find a fine description of his soul life. I would like to quote here a passage that will serve to show how he feels himself to be placed within an imaginative life that is the scene of conflict and dispute. He says: Creation disturbs and bewilders me; it sets me trembling. Execution, always too slow for my desire, starts my heart beating wildly. Weeping, and restraining myself with difficulty from crying out, I give birth to an idea. In the moment of its birth it intoxicates me, but next morning it fills me with loathing. If I try to modify and change it, it only gets worse and escapes me altogether. It would be better for me to forget it and wait for another. But now this other comes upon me in such bewilderment and in such boundless dimensions that my poor being cannot grasp it. It oppress me, tortures me, until it can be realized. Then come the other sufferings, the birth throes, really physical pains that I am quite unable to define. Such is my life when I let myself be ruled by this giant artist who is in me. Note the contrast with Boehme, who feels the God in him. With de Musset it is a giant artist. It were better that I live as I have resolved, committing excesses of every kind in order to kill this gnawing worm, which others modestly call inspiration and I quite often openly call illness. Almost every single sentence of this quote can be matched with a sentence in our quotation from Boehme. How singularly typical! Remember what I said just now, that normal evolution seeks to progress slowly. We shall have more to say about this tomorrow. Here, as described by de Musset, it is a Wild charge; it cannot be fast enough. The picture he gives us as he surveys himself is marvelous. “Creation disturbs and bewilders me; it sets me atremble,” he says, because this to will go faster and faster and comes storming in upon him from the ahrimanic side, disturbing what is still trying to progress slowly. “Execution, always too slow for my desire, starts my heart beating wildly.” Here you have the whole psychology of the man who wants to live in free imaginations and is distressed and vexed by the onslaught of ahrimanic forces. “Weeping and restraining myself with difficult from crying out...” Think of it! The imaginations work so physically in him that he feels like crying out when they find expression in him. “I give birth to an idea. In the moment of its birth it intoxicates me, but next morning it fills me with loathing.” This because it comes from his organism and not from his soul! “If I try to modify and change it, it only gets worse and escapes me altogether. Better I forget it and wait for another.” Here he wants perpetually to go faster, faster than normal evolution can go. “But now this other comes upon me in such bewilderment and in such boundless dimensions that my poor being cannot grasp it. It oppresses me, tortures me, until it can be realized. Then come the other sufferings, the birth throes, actual physical pains that I am quite unable to define.” Then, when he beholds this giant artist that works within him, he says he would rather follow the life he has marked out for himself; that is, have nothing to do with this whole imaginative world, because he calls it an illness. Now take by way of contrast, the saying of Jacob Boehme, “I declare before God, I myself do not know how it comes to pass in me.” Here you have an expression of joy and bliss. Confusion and bewilderment, on the other hand, can be heard in the words of de Musset, “Creation disturbs and bewilders me; it sets me trembling. Execution, always too slow for my desire, starts my heart beating wildly.” With Boehme all is of the soul and, when he wants to write, he does not feel as though a giant artist, who makes him unhappy, were dictating to him, but a spirit. He feels that he is transported into the world where the spirit dictates to him. He is in this world and he is supremely happy to be there because a continuous stream of knowledge is given him that flows slowly and steadily on. Boehme is inclined to receive this slow stream of knowledge. He does not find it too slow because he is not overwhelmed by the swift attacking force I have described to you. On the contrary, he is protected from it. If time permitted, we could present many more instances of ways in which individual human beings are situated in the world process. The examples I have selected are from those whose names have been preserved in history but, in a sense, all of mankind is subject to these same conditions in one way or another. I have only chosen these particular examples in order to express what is really widespread, and by taking special cases I have been able to give you a description of it in words. If you will try to make a survey of what we have been saying, you will then be able to understand much of what has come about in the course of evolution. It would be quite possible in this connection to study many other phenomena of life. If, however, we confine ourselves today to the spiritual life, and moreover to that special region of the spiritual life comprising knowledge and cognition, we shall be able to find in it qualities that are characteristic of modern man, the recognition of which will make many things in life comprehensible. Since it is not possible to say much about the external life of today, owing to the existing prejudices and because men's souls are so deeply bound up with the conditions of the times in which they live, you will readily understand that it is only in a limited way that I can speak of the things that are carrying their influence right into the immediate present. It cannot be otherwise, as I have frequently made clear to you. I would like, however, to indicate certain phenomena of our time that are less calculated to arouse passions and emotions. Let me describe some phenomena that I will select from the life of cognition and feeling. I think you will find them underlying all I have been saying about the forces at work in this fifth post-Atlantean epoch. We will first consider these phenomena in a purely historical way in order afterward to see their relation to these forces. Let us take first a phenomenon in which we all necessarily feel the deepest interest. The kind of understanding men have of the nature and being of Christ is of great significance, and so we will select examples of various kinds of understanding of His nature and being that lie near at hand. We have first of all a modern instance in Ernest Renan's The Life of Jesus, which appeared in the 19th century and went rapidly through many editions. I believe the twentieth appeared in 1900 after his death. Then we have The Life of Jesus, which is really no life of Jesus at all, by David Friedrich Strauss. Then we have—we cannot say, a life of Jesus, but coming from the east of Europe it is a view and conception of Christ that is of deep significance. It is not a life of Jesus but an understanding of Christ that culminates in what Soloviev wrote about Him and His part in the evolution of the earth. How significant are these three expressions of the spiritual life of the nineteenth century: The Life of Jesus by Renan, The Life of Jesus by Strauss, which is no life of Jesus at all and we shall presently hear why, and Soloviev's conception of the meaning of the Christ event in the evolution of the earth, for it is true, at any rate, to say that all of his work culminates in the Christ idea. What is the fundamental premise of Renan's description of Jesus' life? If you want to appreciate rightly Renan's book, to understand it as a document of the times, then you must compare it with the earlier presentations of Jesus' life. Nor do you need to read only the literary accounts of His life; you can also look at the paintings of artists. You will find that the representation of the life of Jesus always takes the same path. In the early centuries of Roman Christianity, it was not only Christianity that was taken over from the East but also the manner in which Jesus was presented. The Greek art of pictorial representation was there in the West, as we know, but the ability to portray the Christ remained with the East. The Jesus countenance that is characteristic of Byzantine art was found repeatedly in the West until, in the thirteenth century, national impulses and ideas began to arise—those national ideas and impulses that later work themselves out in the way I have indicated in these last lectures. Owing to the national impulse, a gradual change came about in the traditional stereotyped Jesus countenance that had been portrayed so long. Each of several nations appropriated the Jesus type and represented Him in its own way, and so we must recognize many different impulses at work in the different representations. Study, for example, the head of Jesus as painted by Guido Reni, Murillo, and LeBrun, and you will see how strikingly the national point of view steals in. These are only three instances that one could select. In each case there is a strong desire to represent Jesus in a national way. One has the impression that in Guido Reni's, paintings, to a far greater degree than was the case with his predecessors, we can detect the Italian type in the countenance of Jesus; similarly, in Murillo's representations, the Spanish; in LeBrun's, the French. All three painters show evidence as well of the working of church tradition; behind every one of their paintings stands the power of the Church. Contrarily, you will find a resistance to this far reaching power of the Church, which we recognize in the art of Murillo, Lebrun, and Reni, in the works of Rubens, van Dyck, and Rembrandt—a resistance to it and a working in freedom out of their own pure humanity. Considering art in respect of its representations of the Jesus countenance, you have here direct artistic rebellion. You will now see that there is no standing still in this progression in the representation of Jesus because the forces that are at work in the world work also right into this domain. We can see how the breath of Romanism hovers over the paintings of the nationally minded LeBrun, Murillo, and Reni, and how in Rubens, van Dyck, and especially Rembrandt, the opposition to Romanism comes to such clear expression in their paintings of faces, not of Jesus alone but also of other Biblical characters. So we see how all the spiritual activities of man gradually take form among the various impulses that make themselves felt in human evolution. Similarly, you would find that in the times when painting and representative art have given place to the word, for since the sixteenth century the word has had the same significance in such matters as pictorial representation had in earlier times, you will find that the figure of Jesus, of the Christ, is again continually changing. It is never fixed and constant but is always conceived according to how the various forces flow together in writers. Standing there before us as the latest products, let us say, we have the Jesus of Renan, the Jesus of Strauss, who is no Jesus, and the Christ of Soloviev. These are the latest products and how vastly different they are! The Jesus of Renan is entirely a Jesus who, as a man, lives in the land of Palestine as a human historical figure. Palestine itself is marvelously depicted. With the aid of the best of modern scholarship it is described in such a way that one has before one the complete Palestinian landscape with its people. Wandering about this realistically rendered landscape and among its people is the figure of Jesus. The attempt is made to explain this Jesus figure on the basis of this landscape and its inhabitants; to explain how he grows up and becomes a man, and to explain how it was possible for such a man to arise in this land. The outstanding character of Renan's description will only be revealed when we compare it with earlier accounts and representations. These take the inner course of the events described in the Gospels and place them in a landscape that is really nowhere in particular. The facts as they are described in the Gospels are simply related over and over again and the landscape in which they occurred is totally disregarded. It is depicted in such a way that it might be anywhere. Renan, however, goes to work to portray the Holy Land in a realistic, detailed way so that Jesus becomes a true Palestinian in this Holy Land. Christ Jesus, who should belong to all of mankind, becomes a Jesus who lives and walks in Palestine as an historical figure who is to be understood in relation to the Palestine of the years 1 to 33 A.D., that is, understood from the customs, views, opinions and landscape of the country—a right proper, realistic description. For once, Jesus was to be shown as an historical person and was to be described as any other in history. For Renan, it would have been meaningless to portray an abstract Socrates who might have lived anywhere, anytime, and it would have been equally meaningless for him to portray an abstract Jesus who might have lived anywhere on earth. In complete accord with the science of the nineteenth century, he sets out to depict Jesus as an historical figure living between the years 1 and 33 A.D., and made absolutely comprehensible by the conditions prevailing in Palestine at that time. Jesus lived from the year 1 to 33 A.D. He died in 33 A.D., just as any other man might have died in this or that year. If He continues to work in the world, it is in the same way any other dead person might have continued to work. Fitted completely into the modern point of view, Jesus was an historical personality accounted for by the milieu in which He lived. That is what Ernest Renan gives us in his Life of Jesus. Now let us turn to the Life of Jesus that is in reality no life of Jesus by David Friedrich Strauss. I have said it is no life of Jesus. Strauss also works as a highly cultured and learned man. When he sets out to investigate anything, he does so with thoroughness akin to that of Renan in his domain. Strauss, however, does not turn his attention to the historical Jesus. He is, for him, only the figure to which he attaches something quite different. Thus, Strauss investigates all that was said of Jesus insofar as He was the Christ. He examines what is said about His miraculous entry into the world, His wonderful and miraculous development, His expression of great and special teachings, and how He undergoes suffering, death and resurrection. These are the accounts in the Gospels that Strauss selects for investigation. Naturally, Renan, too, used the Gospels but he reduced them to what he, from his detailed and exact knowledge of Palestine, could conceive of the life of Jesus. This approach has no interest at all for Strauss. He tells himself that the Gospels relate this or that concerning Christ, who lived in Jesus. Then he sets out to investigate the extent to which what is related of the Christ has also been living as myth in other parts of the world, for instance, how the story that is told of a miraculous birth and the development of Jesus Christ is to be found in various other folk myths, as is also the Mystery of Golgotha, which is referred now the one god and then to another. Thus, Strauss sees in the figure of the historical Jesus only the opportunity for concentrating the myth forming activity of mankind into one personality. Jesus does not concern him at all. The only value He has for Strauss is that the myths, which are distributed all over the world, are concentrated in this single man Jesus. They are all hung on Him, as it were. These myths, however, all spring from a common impulse. All of them bear witness to the myth forming power that lives in mankind. Where does this myth forming power arise? As Strauss sees it, in the course of mankind's earthly development, from the times of the first beginnings of the earth to its final end, mankind has and always will have a higher power in it than the merely external power that develops on the physical plane. A power runs right through mankind that will forever address itself to the super-earthly; this super-earthly finds expression in myths. We know that man bears something super-sensible within him that seeks to find expression in myth since it cannot be expressed in external physical science. Thus, Strauss does not see Jesus in the single individual, but rather the Christ in all men—the Christ who has lived in and through all men since their beginning, and who has brought it about that myths are told of Him. In the case of Jesus it is only that His personality gives occasion for the myth forming power to develop with extreme force and strength. In Him it is concentrated. Strauss, therefore, speaks of a Jesus that is in reality no Jesus, but he fastens upon Him the spiritual Christ force that lives in all humanity. For Strauss, mankind itself is the Christ, and He works always before and after Jesus. The true incarnation of the Christ is not the single Jesus, but the whole of humanity. Jesus is only the supreme representative for the representation of the Christ in mankind. The main thing in all this is not Jesus as an historical figure, but an abstract mankind. Christ has become an idea, which incarnates in and through all mankind. That is the kind of highly distilled thought that a man of the nineteenth century is able to conceive! The element of life in the idea has become the Christ. He is conceived entirely as an idea and Jesus is passed by. This is a life of Jesus that is no more than a record of the fact that the idea, the divine, incarnates continually in all humanity. Christ is diluted down to an idea, is thought of merely as an idea. So much for the second life of Jesus, The life of Jesus by David Friedrich Strauss. So we have Ernest Renan's Life of Jesus. which sets forth the historical figure of Jesus amidst the individuals around Him as well as by Himself. Then we have in Strauss's book the “idea of Christ,” which runs through all mankind. In this highly distilled form, however, it remains a mere abstraction. When we come to Soloviev, behold, Jesus is no more, but only the Christ. Nevertheless, it is the Christ conceived as living. Not working in men as an idea, with the consequence that its power is transformed in him into a myth, but rather working as a living Being who has no body, is always and ever present among men, and is, in effect, positively responsible for the external organization of human life, the founder of the social order. Christ, who is forever present; a living Being who would never have needed a Jesus in order to come among men. Naturally, you will not find this so radically expressed in Soloviev, but that is of no account. It is the Christ as such Who stands always in the foreground—the Christ, moreover, as the living One who can only be comprehended in imagination, but by this means can be truly understood as a real and actual super-sensible Being working on earth. There you have the three figures. The same Being meets us in the nineteenth century in a threefold description. The Life of Jesus by Ernest Renan, completely realistic; realistic history a fortiori; Jesus as an historical figure; a book that is written with all the learning of the nineteenth century. Then came David Friedrich Strauss with this idea of mankind, working on, running through all mankind, but remaining an idea, never awakening to life. Lastly, Soloviev's Christ; living power, living wisdom, altogether spiritual. A realistic life of Jesus by Renan; an idealistic life of Jesus by Strauss that is also an idealistic presentation of the Christ impulse; a spiritual presentation of the Christ impulse by Soloviev. Today, I want to place before you, side by side as three expressions of modern life, these three ways of cognizing the figure of Jesus Christ. Tomorrow we shall see how they take their place among the various impulses that we have recognized as working in mankind.
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96. The Festivals and Their Meaning I: Christmas: Signs and Symbols of the Christmas Festival
17 Dec 1906, Berlin Translated by Dorothy S. Osmond Rudolf Steiner |
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Before Europe, Asia and Africa were scenes of human civilisation, these early forefathers of ours lived on the continent of Atlantis which was finally submerged by mighty floods. In the Germanic sagas of Nifelheim or Nebelheim, the memory of Atlantis still lives. For Atlantis was not surrounded by pure air. Vast cloud-masses moved over the land, like those to be seen to-day clustering around the peaks of high mountains. |
The man of Atlantis heard and understood it, feeling that Tao pervaded the whole universe. Finally, the cosmic symbol of Man is the pentagram, hanging at the top of the tree. |
96. The Festivals and Their Meaning I: Christmas: Signs and Symbols of the Christmas Festival
17 Dec 1906, Berlin Translated by Dorothy S. Osmond Rudolf Steiner |
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THE Festival of Christmas which we shall soon be celebrating acquires new life when a deeper, more spiritual conception of the world is brought to bear upon it. In a spiritual sense the Christmas Festival is a Festival of the Sun, and as such we shall think of it to-day. To begin with, let us listen to the beautiful apostrophe to the sun which Goethe puts into the mouth of Faust:—
Goethe lets these words be spoken by Faust, the representative of humanity, as he gazes at the radiant morning sun. But the Festival of which we are now to speak has to do with a Sun belonging to a far deeper realm of being than the sun which rises anew every morning. And it is this deeper Sun that will be the guiding moth in our thoughts to-day. And now we will listen to words in which the deepest import of the Christmas Mystery is mirrored. In all ages these words resounded in the ears of those who were pupils of the Mysteries—before they were allowed to participate in the Mysteries themselves:—
Many to whom the Christmas Tree with its candles is a familiar sight to-day, believe that it is a very ancient institution—but this is not the case. The Christmas Tree is a very recent European custom, dating no further back than about a hundred years or so. Although, however, the Christmas Tree is a recent custom, the Christmas Festival is very ancient. It was celebrated in the earliest Mysteries of all religions, not as a festival of the outer sun but as one which awakens in men an inkling of the very wellsprings of existence. It was celebrated every year by the highest Initiates in the Mysteries, at the time of the year when the sun sends least power to the earth, bestows least warmth. But it was also celebrated by those who might not yet participate in the whole festival, who might witness only the outer, pictorial expression of the highest Mysteries. This imagery has been preserved through the ages, varying in form according to the several creeds. The Christmas Festival is the Festival of the Holy Night, celebrated in the Mysteries by those who were ready for the awakening of the higher Self within them, or, as we should say in our time, those who have brought the Christ to birth within them. Only those who have no inkling of the fact that as well as the chemical and physical forces, spiritual forces are also at work and that the workings of both kinds of forces take effect at definite times and seasons in cosmic life, can imagine that the moment of the awakening of the higher Self in man is of no importance. In the Greater Mysteries man beheld the forces working through all existence; he saw the world around him filled with spirit, with spiritual Beings; he beheld the world of spirit around him, radiant with light and colour. There can be no more sublime experience than this and in due time it will come to everyone. Although for some it may be only after many incarnations, nevertheless the moment will come for all men when Christ will be resurrected within them and new vision, new hearing will awaken. In preparation for the awakening, the pupils in the Mysteries were first taught of the cosmic significance of this awakening and only then was the sacred Act itself performed. It took place at the time when darkness on the earth is greatest, when the external sun gives out least light and warmth—at Christmas time—because those who are cognisant of the spiritual facts know that at this time of the year, forces that are favourable for such an awakening stream through cosmic space. During his preparation the pupil was told that one who would be a true knower must have knowledge not only of what has been happening on the earth for thousands and thousands of years but must also be able to survey the whole course of the evolution of humanity, realising that the great festivals have their own, essential place within that evolution and must be dedicated to contemplation of the eternal truths. The pupil's gaze was directed to the time when our earth was not as it is now, when there was no sun, no moon out yonder in the heavens, but both were still united with the earth, when earth, sun and moon formed one body. Even then man was already in existence, but he had no body; he was still a spiritual being. No sunlight fell from outside upon these spiritual beings, for the sunlight was within the earth itself. This was not the sunlight that shines from outside upon objects and beings to-day, but it was inner sunlight that glowed within all beings of the earth. Then came the time when the sun separated from the earth, when its light shone down upon the earth from the universe outside. The sun had withdrawn from the earth and inner darkness came upon man. This was the beginning of his evolution towards that future when the inner light will again be radiant within him. Man must learn to know the things of the earth with his outer senses; he evolves to the stage where the higher Man, Spirit-Man, again glows and shines within him. From light, through darkness, to light—such is the path of the evolution of mankind. The pupils of the Mysteries were prepared by these constantly inculcated teachings. Then they were led to the actual awakening. This was the moment when, as chosen ones, they experienced the spiritual Light within them; their eyes of spirit were opened. This sacred moment came when the outer light was weakest, when the outer sun was shining with least strength. On that day the pupils were called together and the inner Light revealed itself to them. To those who were not yet ready to participate in this sacred enactment, it was presented as a picture which made them realise: For you too the great moment will come; to-day you see a picture only; later on, what you now see as a picture will be an actual experience. Thus it was in the lesser Mysteries. Pictures were presented of what the candidate for initiation was subsequently to experience as reality. To-day we shall hear of the enactments in the lesser Mysteries. Everywhere it was the same: in the Egyptian Mysteries, in the Eleusinian Mysteries, in the Mysteries of Asia Minor, of Babylon and Chaldea, as well as in the Mithras-cult and in the Indian Mysteries of Brahman. Everywhere the same experiences were undergone by the pupils of these Mysteries at the midnight hour of the Holy Night. Early on the previous evening the pupils gathered together. In quiet contemplation they were to be made aware of the meaning and import of this momentous happening. Silently and in darkness they sat together. When the midnight hour drew near they had been for long hours in the darkened chamber, steeped in the contemplation of eternal truths. Then, towards midnight, mysterious tones, now louder, now gentler, resounded through the space around them. Hearing these tones, the pupils knew: This is the Music of the Spheres. Then a faint light began to glimmer from an illumined disc. Those who gazed at it knew that this disc represented the earth. The illumined disc became darker and darker—until finally it was quite black. At the same time the surrounding space grew brighter. Again the pupils knew: the black disc represents the earth; the sun, which otherwise radiates light to the earth, is hidden; the earth can see the sun no longer. Then, ring upon ring, rainbow colours appeared around the earth-disc and those who saw it knew: This is the radiant Iris. At midnight, in the place of the black earth-disc, a violet-reddish orb gradually became visible, on which a word was inscribed, varying according to the peoples whose members were permitted to experience this Mystery. With us, the word would be Christos. Those who gazed at it knew: It is the sun which appears at the midnight hour, when the world around lies at rest in deep darkness. The pupils were now told that they had experienced what was known in the Mysteries as "seeing the sun at midnight." He who is truly initiated experiences the sun at midnight, for in him the material is obliterated: the sun of the Spirit alone lives within him, dispelling with its light the darkness of matter. The most holy of all moments in the evolution of man is that in which he experiences the truth that he lives in eternal light, freed from the darkness. In the Mysteries, this moment was represented pictorially, year by year, at the midnight hour of the Holy Night. The picture imaged forth the truth that as well as the physical sun there is a Spiritual Sun which, like the physical sun, must be born out of the darkness. In order that the pupils might realise this even more intensely, after they had experienced the rising of the spiritual Sun, of the Christos, they were taken into a cave in which there seemed to be nothing but stone, nothing but dead, lifeless matter. But springing out of the stones they saw ears of corn as tokens of life, indicating symbolically that out of apparent death, life arises, that life is born from the dead stone. Then it was said to them: Just as from this day onwards the power of the sun awakens anew after it seemed to have died, so does new life forever spring from the dying. The same truth is indicated in the Gospel of St. John in the words: "He must increase, but I must decrease!" John, the herald of the coming Christ, of the spiritual Light, he whose festival day in the course of the year falls at midsummer—this John must ‘decrease’ and in this decreasing there grows the power of the coming spiritual Light, increasing in strength in the measure in which John ‘decreases.’ Thus is the new life, prepared in the seed-grain which must wither and decay in order that the new plant may come into being. The pupils of the Mysteries were to realise that within death, life is resting, that out of the decaying and the dying the new flowers and fruits of spring arise in splendour, that the earth teems with the powers of birth. They were to learn that at this point of time something is happening in the innermost being of the earth: the overcoming of death by life, by the life that is present in death. This was portrayed to them in the picture of the Light gradually conquering the darkness; this is what they experienced as they saw the Light beginning to shine in the darkness. In the rocky cave they beheld the Light that rays forth in strength and glory from what is seemingly dead. Thus were the pupils led on to believe in the power of life, in what may be called man's highest Ideal. Thus did they learn to look upwards to this supreme Ideal of humanity, to the time when the earth shall have completed its evolution, when the Light will shine forth in all mankind. The physical earth itself will then fall into dust, but the spiritual essence will remain with all human beings who have been made inwardly radiant by the spiritual Light. And the earth and humanity will then waken into a higher existence, into a new phase of existence. When Christianity came into being it bore this Ideal within it. Man felt that the Christos would arise in him as the representative of the spiritual re-birth, as the great Ideal of all humanity and moreover that the birth takes place in the Holy Night, at the time when the darkness is greatest, as a sign and token that out of the darkness of matter a higher Man can be born in the human soul. Before men spoke of the Christos, they spoke in the ancient Mysteries of a ‘Sun Hero’ who embodied the same Ideal which, in Christianity, was embodied in the Christos. Just as the sun completes its orbit in the course of the year, as its warmth seems to withdraw from the earth and then again streams forth, as in its seeming death it holds life and pours it forth anew, so it was with the Sun Hero, who through the power of his spiritual life had gained the victory over death, night and darkness. In the Mysteries there were seven degrees of Initiation. First, the degree of the Ravens who might approach only as far as the portal of the temple of Initiation. They were the channels between the outer world of material life and the inner world of the spiritual life; they did not belong entirely to the material world but neither, as yet, to the spiritual world. We find these ‘Ravens’ again and again; everywhere they are the messengers who pass hither and thither between the two worlds, bringing tidings. We find them too, in our German sagas and myths: the Ravens of Wotan, the Ravens who fly around the Kyffhäuser. At the second degree the disciple was led from the portal into the interior of the temple. There he was made ready for the third degree, the degree of the Warrior who went out to make known before the world the occult truths imparted to him in the temple. The fourth degree, that of the Lion, was reached by one whose consciousness was no longer confined within the bounds of individuality, but extended over a whole tribal stock. For this reason Christ was called "the Lion of the stem of David." To the fifth degree belonged a man whose still wider consciousness embraced a whole people. He was an Initiate of the fifth degree. He no longer bore a name of his own but was called by the name of his people. Thus men spoke of the ‘Persian,’ of the ‘Israelite.’ We understand now why Nathaniel was called a ‘true Israelite’; it was because he had reached the fifth degree of Initiation. The sixth degree was that of the Sun Hero. We must understand the meaning of this appellation. Then we shall realise what awe and reverence surged through the soul of a pupil of the Mysteries who knew of the existence of a Sun Hero. He was able in the Holy Night to participate in the festival of the birth of a Sun Hero. Everything in the cosmos takes its rhythmic course: the stars, as well as the sun, follow a regular rhythm. Were the sun to abandon this rhythm even for a moment, an upheaval of untold magnitude would take place in the universe. Rhythm holds sway in the whole of nature, up to the level of man. Then, and only then is there a change. The rhythm which through the course of the year holds sway in the forces of growth, of propagation and so forth, ceases when we come to man. For man is to have his roots in freedom; and the more highly civilised he is, the more does this rhythm decline. As the light disappears at Christmas-time, so has rhythm apparently departed from the life of man: chaos prevails. But man must give birth again to rhythm out of his innermost being, his own initiative. By the exercise of his own will he must so order his life that it flows in rhythm, immutable and sure; his life must take its course with the regularity of the sun. Just as a change of the sun's orbit is inconceivable, it is equally inconceivable that the rhythm of such a life can be broken. The Sun Hero was regarded as the embodiment of this inalterable rhythm; through the power of the higher Man within him, he was able to direct the rhythm of the course of his own life. And this Sun Hero, this higher Man, was born in the Holy Night. In this sense, Christ Jesus is a Sun Hero and was conceived as such in the first centuries of Christendom. Hence the festival of His birth was instituted at the time of the year when, since ancient days, the festival of the birth of the Sun Hero had been celebrated. Hence, too, all that was associated with the history of the life of Christ Jesus; the Mass at midnight celebrated by the early Christians in the depths of caves was in remembrance of the festival of the sun. In this Mass an ocean of light streamed forth at midnight out of the darkness as a remembrance of the rising of the spiritual Sun in the Mysteries. Hence the birth of Christ in the cave—again a remembrance of the cave of rock out of which life was born—life symbolised by the ears of corn. As earthly life was born out of the dead stone, so out of the depths was born the Highest—Christ Jesus. Associated with the festival of His nativity was the legend of the three Priest-Sages, the Three Kings. They bring to the Child: gold, the symbol of the outer, wisdom-filled man; myrrh, the symbol of the victory of life over death; and frankincense the symbol of the cosmic ether in which the Spirit lives. And so in the whole content of the Christmas Festival we feel something echoing from primeval ages. It has come over to us in the imagery belonging to Christianity. The symbols of Christianity are reflections of the most ancient symbols used by man. The lighted Christmas Tree is one of them. For us it is a symbol of the Tree of Paradise, representing all-embracing material nature. Spiritual Nature is represented by the Tree of Knowledge and the Tree of Life. There is a legend which gives expression to the true meaning of the Tree of Knowledge and the Tree of Life. Seth stands before the Gate of Paradise, craving entry. The Cherubim guarding the entrance with a fiery sword, allow him to pass. This is a sign of Initiation. In Paradise, Seth finds the Tree of Life and the Tree of Knowledge firmly intertwined. The Archangel Michael who stands in the presence of God, allows him to take three grains of seed from this intertwined Tree. The Tree stands there as a prophetic indication of the future of mankind. When the whole of mankind has attained Initiation and found knowledge, then only the Tree of Life will remain, there will be no more death. But in the meantime only he who is an Initiate may take from this Tree the three grains of seed -the three seeds which symbolise the three higher members of man's being. When Adam died, Seth placed these three grains of seed in his mouth and out of them grew a flaming bush. From the wood cut from this bush, new sprouts, new leaves burst ever and again. But within the flaming ring around the bush there was written: "I am He who was, who is, who is to be"—in other words, that which passes through all incarnations, the power of ever-evolving man who descends out of the light into the darkness and out of the darkness ascends into the light. The staff with which Moses performed his miracles is cut from the wood of the bush; the door of Solomon's Temple is made of it; the wood is carried to the waters of the pool of Bethesda and from it the pool receives the healing properties of which we are told. And from this same wood the Cross of Christ Jesus is made, the wood of the Cross which is a symbol of life that passes into death and yet has within it the power to bring forth new life. The great symbol of worlds stands before us here: Life the conqueror of Death. The wood of this Cross has grown out of the three grains of seed of the Tree of Paradise. The Rose Cross is also a symbol of the death of the lower nature and the resurrection of the higher. Goethe expressed the same thought in the words:
The Tree of Paradise and the wood of the Cross are connected in a most wonderful way. Even though the Cross is always an Easter symbol, it deepens our conception of the Christmas Mystery too. We feel how in this night of Christ's Nativity, new, upwelling life streams towards us, This thought is indicated in the fresh roses adorning this Tree; they say to us: the Tree of the Holy Night has not yet become the wood of the Cross but the power to become that wood is beginning to arise in it. The Roses, growing out of the green, are a symbol of the Eternal which springs from the Temporal. The square is the symbol of the fourfold nature of man; physical body, ether-body, astral body and ego. The triangle is the symbol for Spirit-Self, Life-Spirit, Spirit-Man. Above the triangle is the symbol for Tarok. Those who were initiated into the Egyptian Mysteries knew how to interpret this sign. They knew too, how to read the Book of Thoth, consisting of 78 leaves on which were inscribed all happenings in the world from the beginning to the end, from Alpha to Omega and which could be read if the signs were rightly put together. These pictures gave expression to the life that dies and then springs again to new life. Whoever could combine the right numbers with the right pictures, were able to read the Book. This wisdom of numbers and of pictures had been taught from time immemorial. In the Middle Ages it was still in the fore ground although little of it survives to-day. Above this symbol is the Tao—the sign that is a reminder of the conception of the Divine held by our early forefathers; it comes from the word: TAO. Before Europe, Asia and Africa were scenes of human civilisation, these early forefathers of ours lived on the continent of Atlantis which was finally submerged by mighty floods. In the Germanic sagas of Nifelheim or Nebelheim, the memory of Atlantis still lives. For Atlantis was not surrounded by pure air. Vast cloud-masses moved over the land, like those to be seen to-day clustering around the peaks of high mountains. The sun and moon did not shine clearly in the heavens—they were surrounded by rainbows—by the sacred Iris. At that time man understood the language of nature. To-day he no longer understands what speaks to him in the rippling of waves, in the noise of winds, in the rustling of leaves, in the rolling of thunder—but in old Atlantis he understood it. He felt it all as a reality. And within these voices of clouds and waters and leaves and winds a sound rang forth: TAO—That am I. The man of Atlantis heard and understood it, feeling that Tao pervaded the whole universe. Finally, the cosmic symbol of Man is the pentagram, hanging at the top of the tree. Of the deepest meaning of the pentagram we may not now speak. But it is the star of humanity, of evolving humanity; it is the star that all wise men follow, as did the Priest-Sages of old. It symbolises the very essence and meaning of earth-existence. It comes to birth in the Holy Night because the greatest Light shines forth from the deepest Darkness. Man is living on towards a state where the Light is to be born in him, where words full of significance will be replaced by others equally significant, where it will no longer be said: ‘The Darkness comprehendeth not the Light,’ but when the truth will ring out from cosmic space: The Darkness gives way before the Light that shines in the Star of Humanity—and now the Darkness comprehendeth the Light! This should resound and the spiritual Light ray forth from the Christmas Festival. We will celebrate this Christmas Festival as the Festival of the supreme Ideal of mankind, for then it will bring to birth in our souls the joyful confidence: I too shall experience the birth of the higher Man within me! In me too the birth of the Saviour, the birth of the Christos will take place! Positions of the symbols on the Christmas Tree |
122. Genesis (1982): The Moon Nature in Man
25 Aug 1910, Munich Translated by Dorothy Lenn, Owen Barfield Rudolf Steiner |
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What had crystallised out as man during the latter part of Lemuria and during Atlantis was gradually endowed with soul-spirits of differing characteristics, according to whether they came from Mars, or Mercury, or Jupiter and so on. |
Much which today is solid at that time still permeated the atmosphere in the form of steam. And far on into Atlantis everything was permeated by those volumes of watery mist. But that was the very period when what had previously existed in a much more spiritual condition began to take on physical form. |
It was during the time lasting from the end of Lemuria right on into Atlantis, the time when a state of mist developed in the periphery of the earth, and then gradually grew lighter, that what previously had been etheric became transformed into a condition somewhat resembling what we know today. |
122. Genesis (1982): The Moon Nature in Man
25 Aug 1910, Munich Translated by Dorothy Lenn, Owen Barfield Rudolf Steiner |
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Again and again in these lectures we have been able to show how the Genesis account, rightly interpreted, has corroborated the findings of clairvoyant investigation. There remain a number of points still to clear up in this regard. The first thing will be to show with still greater precision the point of time at which the Genesis account falls in terms of spiritual scientific findings as to the evolution of our earth. I have already said that I put the beginning of Genesis at the time when the sun and the earth were about to separate, but we shall have to go more closely into this. Those of you who have heard some of my earlier lectures, and also those who have studied the description of earth evolution in my Occult Science, will remember what great importance I attached to two significant moments in this evolution. The first was the separation of the sun from the earth. This was a very important event. It had to take place at some time, for had the two cosmic bodies remained united, as in the first stage of earth existence, the course of human evolution could not have given to man his true earthly meaning. All that we include in the word “sun”—thus not only the elementary or physical constituents in the body of the sun, but also the spiritual Beings who belong to it—had to withdraw from the earth, or, if you prefer, had to extrude the earth, because, had those Beings remained united with it, their forces would have worked too strongly for man's welfare. They had to mitigate their forces by removing themselves from the terrestrial scene and working upon it from without. We are therefore concerned with a point of time when a number of Beings transfer the scene of their operations to a distance, so as to moderate their influence on the development of both man and animal. From a certain point of time the earth is left to itself, and, because its finer, more spiritual forces have withdrawn with the sun, undergoes a certain coarsening. But man, such as he has become through the Saturn, Sun and Moon evolutions, still remained for a time with the earth. It was only very exalted Beings who withdrew with the sun and found their scene of activity outside. After this separation, the earth still had within it all the substances and forces which go to make up the present moon. Man therefore was exposed to conditions which were much grosser than earth conditions proper later became, for the substance of the moon is very crass, as it were. One result was that, after the separation of the sun from the earth, the earth forces became ever more moonlike, ever denser. Another, that man himself was now exposed to the danger of wilting away, of becoming mummified, or at any rate of becoming mummified astrally. While, so long as the sun remained with the earth, conditions had been too fine, they now became too coarse. Consequently, as the development of the earth proceeded, man could thrive less and less by maintaining his connection with it. This is described in detail in my Occult Science. We know from yesterday's lecture that men were still psycho-spiritual beings at this time, but that they were unable to unite with the earth on account of the density of the matter which streamed from the earth into its periphery so long as the moon remained with it. So it came about that the great majority of human souls had to relinquish their union with the earth. Here we come to something of great importance in the relationship between man and earth, something which happened during the time between the separation of the sun and that of the moon. During this interval human soul-spirits, except for a very small number, abandoned earthly conditions, and pressing upward into higher regions, continued their evolution upon the several planets belonging to our solar system, each according to the stage of his development. Some souls were fitted to pursue their evolution on Saturn, others on Mars, others again on Mercury, and so on. Only a very small number of the strongest soul-spirits remained in union with the earth. During this time the rest dwelt upon the earth's planetary neighbours. This came about at a time preceding (to use our own terminology) the Lemurian age. Then came that other important event, which took place as we know during the Lemurian time, whereby the moon with all its matter and all its forces was itself withdrawn from the earth. This brought about great changes in the earth, which now for the first time came into a condition in which the human being could thrive. Whereas the earth's forces would have been too spiritual had it remained united with the sun, they would have become too coarse had it remained with the moon. Hence the moon too withdrew, and both sun and moon Beings then worked upon the earth from without, thereby bringing it into a state of balance. And in this way the earth prepared itself to become the bearer of human existence. This all happened during the Lemurian age. Evolution now makes a further advance, and little by little the human soul-spirits who had escaped to the planets begin to return again. That went on far into the Atlantean epoch. What had crystallised out as man during the latter part of Lemuria and during Atlantis was gradually endowed with soul-spirits of differing characteristics, according to whether they came from Mars, or Mercury, or Jupiter and so on. This brought about great variety in earthly incarnations. Those of you who are familiar with the lectures I gave recently in Christiania know that this division of men into Mars-men, Saturn-men and so on was the origin of what later became racial differentiation. It is still possible today for the seer to recognise whether a man's soul has descended from this or that planet. But it has also been emphasised—and it has been fully discussed in my Occult Science—that by no means all human souls abandoned the earth. What we might describe as the toughest souls were able to go on using earthly matter, and to remain with the earth. I have even mentioned the startling circumstance that there was an outstanding pair of humans who survived the densification of the earth. Spiritual investigation impels us to accept what to begin with seems incredible—that there was such a couple as Adam and Eve, and that the races which arose out of the return of souls from the cosmos came about through their union with the descendants of that pair. If we bear all this in mind we shall be able to come to a conclusion as to the point of time in our spiritual scientific chronology to which the Bible account refers. Let me remind you that after the six or seven “days” of creation have been described, there comes what the superficial approach of modern biblical criticism takes for a second, separate account of creation; really it is quite consistent with the first. I have often described how during the progress of earthly evolution from the Lemurian to the Atlantean age a kind of cooling down of the earth took place. I went into this in detail in my Occult Science. During Lemuria we must think of the earth as a fundamentally fiery body, as having the element of fire spurting in it; the cooling-down process only began with the transition to Atlantis. During the Atlantean age the surface of the earth was still very different from what it became later; far on into the Atlantean age the surrounding atmosphere was still not water-free. The earth was completely covered with volumes of watery mist. The separation between rain and rain-free air which we have today did not exist in those ancient times. Everything was shrouded in watery mist, laden with all kinds of smoky fumes and other matter which had not at that time assumed liquid form. Much which today is solid at that time still permeated the atmosphere in the form of steam. And far on into Atlantis everything was permeated by those volumes of watery mist. But that was the very period when what had previously existed in a much more spiritual condition began to take on physical form. In the condition described as the third “day” of creation we must not think that the forms of individual plants, as we know them today, sprouted from the earth, but we must give full weight to the phrase “after his kind,” that is, in species form; the reference is rather to the group-souls of the plants which were present in the earth in an etheric-astral state. What was described on the third “day” as the creation of the plants would not have been visible to external senses, it would only have been seen by clairvoyant organs of perception. It was during the time lasting from the end of Lemuria right on into Atlantis, the time when a state of mist developed in the periphery of the earth, and then gradually grew lighter, that what previously had been etheric became transformed into a condition somewhat resembling what we know today. The etheric became more and more physical. Strange as it may sound, the plant kingdom visible to the external eye did not develop until much later than the time indicated in the account of the third “day” of creation. It did not come about until the time of Atlantis. The geological conditions necessary for the development of the visible plants of today cannot be ascribed to a very early period. The course of events from the end of Lemuria right on into the Atlantean time can be summarised as follows. The earth was enveloped in dense volumes of mist, charged with clouds of the smoke of various substances, later to be transformed into the crust of the earth. The beings “according to their kind,” visible to clairvoyant consciousness, had not yet been brought to physical densification; and the fertilising of the earth's soil with what still hovered in the atmosphere as water had not yet taken place; that only happened later. How could the Bible give this expression? It would have to say at a certain point: “Even after the conclusion of the seven days of creation, after the completion of what took place during Lemuria, still none of the plants we know today sprouted forth from the earth, the earth was still covered in mist.” The Bible does in fact say this. If you read on, after the description of the seven days, you find it mentioned that there were still no herbs, no shrubs, on the earth, although it had been said earlier that the forms of the plants had arisen in species form. On the first occasion the reference was to something of a group-soul nature, the second time to something which sprang forth from the earth as vegetation in individual physical form. And the Atlantean mist is described as in fact it was after the “days” of creation. The words For the Lord God had not caused it to rain upon the earth indicate that the condensation of the water in the atmosphere to rain only came about after the “days” of creation. Thus we find a profound wisdom here. But I can assure you that nothing from this document influenced the description given in my Occult Science. I purposely refrained from consulting the Bible, and I might say that there were times when I tried hard to reach results which differed from those of this ancient tradition. Modern materialistic ideas of the Bible make it inevitable that one should not readily read into it any of the facts of Spiritual Science. But Spiritual Science itself constrained us to find in the Bible what we have ventured to say in these lectures, and our own reluctance notwithstanding, we have at last been obliged to recognise in the Bible what spiritual investigation had previously discovered. Having made our position clear, we may now go on to ask where in the Genesis account we have to place the departure of human souls to the neighbouring planetary bodies, or planetary Beings, brought about by the hardening condition of the earth. We must put it at the point where it says that through the formation of the sound-ether the upper substances are separated from the lower. I went into that fully in my description of the second “day.” And when one follows it all with the eye of the seer one realises that along with what withdrew from the earth, which the Elohim called “heaven,” there withdrew at the same time the human souls. So it is the second “day” of creation which corresponds with the withdrawal of the human soul-spirits into the periphery of the earth at a definite time between the withdrawal of the sun and that of the moon. But we must bear in mind that there is an important corollary to this. What was it exactly that went out into the cosmos at that time? In which member of man have we to look for it today? Of course it does not exist today as it was at that time, but we can nevertheless find something corresponding to it in certain members of our present human organisation. Let us look at the human being for a moment. Today we distinguish in him four members, the physical, etheric and astral bodies and the bearer of the ego. We know that the physical and etheric bodies during sleep remain in the bed. When we are concerned with those ancient times which are described in the second and on into the third “day” of creation, we cannot speak of physical and etheric bodies as we know them today. These were only formed later out of earthly substance. All there was of the human being at that time belonged to the part of man which today withdraws in sleep from the other human members (grown denser since that time); it belonged to the astral being of man. It is the forces working in the astral body that we must have in mind, when we contemplate the human soul-spirit which at that time took leave of the earth in order to thrive better upon the surrounding planets. It is those forces we have when with our astral body we are outside our physical and etheric bodies, which we have to look for on the surrounding planets after the second “day.” We know, however, that when today man in the state of sleep is with his finer members outside his physical and etheric bodies, he is so to say articulated into the astral environment of our earth, into the forces and influences of the members of our planetary system. Man is then united with the planetary Beings. But in those far-away times man was not only united with the planets in some kind of sleep, but after his flight from the earth he was united with them all the time. Thus we have to bear in mind that during the third “day” of creation human souls—with the exception of those I have mentioned who stayed behind—were not on the earth, but in the region of the planets; there they had settled and there they developed further. But meanwhile, on the earth, those who, as the strongest, the toughest, had remained behind were developing. And their evolution consisted in clothing themselves more and more with earthly matter, so that there below on the earth, what we now have during the day as our physical and etheric bodies was being prepared. It was in order that these etheric and physical bodies should be able to play their part in every phase of earth development that some souls were preserved on the earth. By that means the etheric and physical bodies which were in course of preparation were propagated even while the moon forces were still united with the earth. If we bring before our souls a true picture of the state of things after the withdrawal of the sun, we have to say that for the most part what is of a soul-spiritual nature in man is on the neighbouring planets in the circumference of the earth. The sun had already departed, but if at that time a man had been able to stand upon the earth, he would have seen dense formations of misty, smoky and steaming cloud upon its surface. No trace of sun was to be seen. The sun with its forces was far away, and only little by little began to take effect on earth by causing this volume of smoky mist gradually to lighten, and to assume in the circumference of the earth the form which the development of humanity needed. And if a man had been able to look upon evolution from without, he would have seen that it was only very gradually that the fog and the smoke lifted and that the forces of the sun began, not only to act through the dark envelope of smoke, but truly to make themselves perceptible. Or let us say that we are coming to the fourth “day” of creation, and getting near to the event we call the separation of the moon. Had a man been living on the earth at that time, he would have seen the rays of the sun piercing through the masses of smoke and steam. And while this was happening the earth gradually came into a state favourable to human incarnation, a state in which human beings could once more live. From the physical descendants of those who had remained with the earth throughout, bodies could now be produced for the soul-spirits who were returning from the periphery of the earth. Thus we have two kinds of propagation. What later became the human physical and etheric body derives from those who remained on earth. The soul-spiritual element comes into it from the periphery. To begin with this approach from the neighbourhood of the planets was a spiritual influx. At the moment when the sun had penetrated the clouds of steam and smoke, after the moon had left it, the desire awoke in the soul-spirits of the neighbouring planets to come down again into this earthly region. When from the earth the sun became visible on the one hand and the moon on the other, the urge to descend to the earth grew more pressing in these souls. That is the reality lying behind the words used in describing the fourth “day” of creation: And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. For by the stars are meant the planets surrounding the earth. Thus the deed which brought about a kind of balance was produced on the one hand by the sun and on the other by the moon, and at the same time the human souls who wanted to incarnate on the earth prepared for their descent. This places the fourth “day” of creation at a point in the Lemurian age, after the exit of the moon, when those conditions come about which you find described in my Occult Science, and which you can summarise in the words: “The human soul-spirits are pressing back to earth again.” But now we must turn our attention for a little to the accompanying spiritual conditions. What we have just been considering is what afterwards became physical. We must become ever clearer that always behind the coarser lies a finer, and behind the physical lies a spiritual. With the exit of the sun the Elohim withdrew, transferring their scene of action to the exterior, so that they could work towards the earth from the periphery. But not all of them went. A part of the Elohim remained united with the earth, even while the earth still had the moon forces within it. And that part of the spiritual forces of the Elohim which remained united with the earth is in a certain way connected with all the good effects of the moon forces. For we must speak of good moon influences too. After the separation of the sun, everything on earth, human beings especially, would have been constrained towards a state of mummification, a hardened, woody condition. The human being would have been lost to the earth. The earth would have become a desert waste if it had retained the moon forces within its body. Within the earth the moon forces could never have been beneficial. Why was it that they had nevertheless to remain along with the earth for a time? Because humanity had to endure every phase of the earth's condition, because its toughest representatives had to survive the moon-densification. But then, after the moon had left the earth, its forces, which otherwise would have led to the death of the earth, became beneficial. After the withdrawal of the moon forces everything revived again, so that even weaker souls were able to descend and incarnate in human bodies. Thus by becoming her neighbour, the moon became earth's benefactor—which from within the earth it never could have been. The Beings who guided this whole series of events are the great benefactors of man. Who were they? They were the very Beings who had just united themselves with the moon, who then wrested the moon from the earth, in order to guide men further in earth evolution. We know from the Genesis account that the leading Guiding Powers were the Elohim. And the forces which brought about the mighty event of the moon's withdrawal and thereby enabled man to assume his proper nature were none other than the very forces which brought about the cosmic advancement of the Elohim to Jahve-Elohim. Part of the Elohim forces remained united with the moon and then withdrew it from our earth. Thus Jahve-Elohim is intimately bound up with what we find in creation as the body of the moon. Now let us picture to ourselves more closely what all this really signified for man in his earthly incarnation. If man had remained tied to an earth which had the sun within it, then he would have become a mere cipher, fettered to the Elohim; he would not have been able to sever himself, and attain to independent being. But because the Elohim withdrew with the sun, man was enabled to remain with the earth and to preserve his own soul-spiritual life. If it had stopped there, however, man would have become hardened, he would have met his death. Why had man to come into a condition which provided even the possibility of his death? In order that he might become free, in order that he might cut himself off from the Elohim, in order that he might become an independent being. In the moon element man has something within him which really leads to decay, to death, and he would have received too big a dose of this element, had the moon not withdrawn. But you see how it all follows that it is this moon element which, as cosmic substance, is closely connected with human independence. Present conditions on earth were brought about after the separation of the moon. The influence of the moon is thus not so strong now as it once was. But as far as the foundations of his physical and etheric bodies are concerned, man lived through the moon period too, he lived through the time when the earth was united with the moon, and therefore he has within him something of what is up there on the moon. He has preserved it in his physical and etheric bodies ever since. Thus man has the moon element within him. The earth could not have supported this moon element within it, but man has it in a certain way within him. Thus he has the disposition to be something other than a mere earth being. As men we have the earth under us; the moon had to be cast out of the earth, but not until the right dose of its nature had been injected into man himself. The earth contains no trace of moon in it; it is we who bear that within ourselves. What would have become of the earth if the moon had not been wrested from it? Look at the moon for once with rather different eyes. The whole constitution of its matter is different from that of the earth. The astro-physicist speaking from the material aspect says that the moon has no air, scarcely any water, which means that it is far denser than the earth. It therefore contains forces which would lead the earth beyond the degree of hardness which earth actually has. These moon forces would make the earth physically harder, more fissured. To get a picture of what the earth would become if the moon forces were still in it, think of a very wet, muddy road becoming dustier and dustier as the water in it evaporates. You can see the whole process happening when after a fall of rain the mud in the street gradually turns to dust. Something like that would have happened to the earth if the moon forces had remained within it—it would have cracked and crumbled into lumps of dust. Something like that will happen to the earth one day, when it has fulfilled its task—it will crumble into cosmic dust. Earthly matter will be dissolved in cosmic space as cosmic dust when man has passed through his evolution upon it. Thus we can say that the earth would have become dust, it had the tendency to become dust, to crumble into particles of dust. It has only been saved from doing so already by the withdrawal of the moon. But in man something has remained of this disposition towards dust. Through all the circumstances which I have described to you man receives into his being something of moony earth-dust. Those Beings connected with the moon have actually introduced into the human bodily nature something not derived from the earth which we have in our environment since the withdrawal of the moon; there has been imprinted into the human body something of the moon-earth-dust. But since Jahve-Elohim is united with this moon-nature, it means that it is Jahve-Elohim who has imprinted this moon-earth-dust into the human body. So there must have been a point in the course of earth evolution when it would be correct to say that in the cosmic progress of the Elohim Jahve-Elohim imprinted into the human body the earth-dust, the moon-earth-dust. These are the depths beneath that passage in the Bible which says that Jahve-Elohim formed man of the dust of the earth. For that is what it says. None of the translations which convey that Jahve-Elohim formed man out of “a clod of earth” make any sense. Jahve-Elohim imprinted into man the earth-dust. [The English Authorised Version says: And the Lord God formed man of the dust of the ground.] Not a few of the startling discoveries we have already made have filled us with awestruck veneration in face of the revelations uttered in the Bible by the ancient seers and rediscovered in our own day be spiritual scientific research. But here, in the words “And Jahve-Elohim imprinted in man's bodily nature the moon-earth-dust,” the tale told by the clairvoyant authors of the Genesis narrative may well inspire in us a sensation of almost overwhelming reverence. And if those ancient seers were aware how the tidings which made them vocal came to them out of the realm wherein the Elohim, and Jahve-Elohim, were active—if they knew themselves to be receiving their wisdom from the very region of the World-creators—then they could say: “There is streaming into us as knowledge, as wisdom, as intelligence, the very Same that once worked within those Beings, giving shape to the earth itself in the beginning.” Therefore we can look up in holy awe to those ancient seers, who themselves looked up into the regions whence their inspiration descended, into the realm of the Elohim and of Jahve-Elohim. By what name could they have called those Beings, who underpinned alike the creation itself and their own knowledge of it? What sort of word could they have had for them—unless it were one which filled their whole hearts in the moment of receiving this revelation of the world-creative powers? Looking up to these, they said to themselves: “Our revelation flows down into us from divine-spiritual Beings. We can find no word for those Beings, save only that one which expresses the holy awe we feel. ‘They that beget the holy awe we feel.’” If we translate that into ancient Hebrew how does it run? “They that beget the holy awe we feel”—it has the ring of Elohim—the Hebrew word for those before whom man feels a holy awe. And in such a way we may approach the link which is to be found between the feelings and perceptions of the ancient seers and the name of those Beings to whom they attributed the creation and also their own power of revealing the creation. |