88. On the Astral World and Devachan: Lesson II
Berlin |
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The Bhagavad Gita is the account of a wonderful religious and philosophical conversation between the hero Arjuna and Krishna, the incarnate God. The luminous and exalted wisdom teachings and the extremely finely differentiated capacity for feeling and discernment in the most subtle ethical questions not only suggest that our tribal ancestors had an unrivaled culture in this area, but they also seem like direct revelations of the divine spirit. |
But when he discovers blood relatives in their ranks, fathers, sons, grandsons, cousins and brothers, who are about to kill each other in a rage, his noble heart trembles in wild sorrow, and overwhelmed by compassion, his already tensed bow falls away from him. |
Dharma is our past, present and future at the same time and works in us as father, mother and son. The Father as the Overself, as the higher self, as one's truth and law; the Mother as the developing being and the Son as the future. |
88. On the Astral World and Devachan: Lesson II
Berlin |
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The Bhagavad Gita, which contains the most sublime teaching of virtue in the Indian world view in poetic form, is a self-contained episode from one of the most famous and oldest of the two great heroic epics of the Indians, the Mahabharata, which means the great war. What the Homeric poems are to the Greeks and the Nibelungenlied to the Germanic peoples, that is the Mahabharata to the Sanskrit people. Its core is formed by the ancient war songs and heroic sagas from the time of the great migration and the conquest struggles on the Ganges. The origins of this poetry go back to the 10th and 11th century BC and provide a faithful portrait of the mores of this, the most ancient of India's heroic ages. These descriptions are based as much on historical facts and personalities in poetic guise as on other folk songs. The centerpiece is the struggles of the two related clans of the Kurus and Pandus, which end with the decline of the heroic age of the Kurus. The Bhagavad Gita is the account of a wonderful religious and philosophical conversation between the hero Arjuna and Krishna, the incarnate God. The luminous and exalted wisdom teachings and the extremely finely differentiated capacity for feeling and discernment in the most subtle ethical questions not only suggest that our tribal ancestors had an unrivaled culture in this area, but they also seem like direct revelations of the divine spirit. Wilhelm von Humboldt was so moved by the incomparable beauty and depth of this poetry that he exclaimed enthusiastically: “It is worth living so long to get to know such a poem.” At the beginning, the two hostile armies face each other ready for battle. Arjuna the hero has his golden chariot, drawn by white steeds, steered into the middle of the battlefield to take a closer look at the battle-hungry enemies. But when he discovers blood relatives in their ranks, fathers, sons, grandsons, cousins and brothers, who are about to kill each other in a rage, his noble heart trembles in wild sorrow, and overwhelmed by compassion, his already tensed bow falls away from him. He shudders at the thought of bloodshed, preferring to renounce glory and kingship rather than incur this sin; he would rather die at their hands than be responsible for the death of one of his relatives. But Krishna approaches the fainthearted man and settles the fight within him by explaining to him his duties as a warrior, his dharma. Arjuna the hero is the human being, and his inner being is the battlefield where the hard struggles of the soul are fought. Torn between the earthly and heavenly parts of our mental life, in the conflict of feelings, plagued by anxious doubts, we often do not know where to turn, what our duty is. For every special being has its own special duty, its dharma, which it must recognize. What does the Indian mean by “Dharma”? Dharma has many meanings, but they are all complementary and interrelated. Dharma is closely linked to karma; they are related to each other like fruit and seed. Dharma is the result of past karma, of past activity, and Dharma is the present creative principle within us, again creating the karma of the future. Dharma is the guiding force of our own thoughts and actions, our own personal truth. It denotes our inner nature, characterized by the degree of development achieved; it is the law that determines growth for the future period of development, the continuous thread of life. Like ring upon ring, incarnation follows incarnation, a continuous chain. Dharma is our past, present and future at the same time and works in us as father, mother and son. The Father as the Overself, as the higher self, as one's truth and law; the Mother as the developing being and the Son as the future. An incarnation is worthless and lost if it does not become a stepping stone to higher development through activity; likewise, striving and desiring perfection that has not been acquired through previous activity is futile. There is no leap in development; we patiently weave our way through the loom of time, garment upon garment. What has been practiced in a past stage becomes a predisposition in a future one, and activity in an earlier period becomes skill in a later one. It is always difficult for us to find our own dharma, the law of our personal existence, to fulfill the commandment “know thyself”. It takes a long time to become accustomed to being able to immerse ourselves in ourselves, uninfluenced by the things of the sensual world, by our own desires and admired role models, and to listen to the inner voice that shows us the path of our duty, which our position, our relationships, the circle into which we were born impose on us. When we correctly recognize the level of our being, our degree of imperfection, when we become quite clear about what the truth and duty is at our level of development, then self-knowledge does not serve selfishness, but that is Dharma, because Dharma is the observance of the law in the sense of true self-knowledge. We then find our personal note and can make it resound powerfully in the eternal harmony of the world. We must learn to understand our intimate connection with the cosmos, as a part of it; our vibrations must harmonize with the rhythmic movement of the cosmos. Injustice and sin are nothing more than disharmony, when our irregular vibrations cause disruptions and disturbances in the lawful course of cosmic events. The more we feel at one with the cosmos, the more it will reveal to us. Only the spirit speaks to us, which we have learned to understand. According to the extent of our knowledge, divine inspiration is bestowed upon us, the higher self, which is of divine nature, reveals itself to us. We can only recognize a part of that great, eternal truth, to the extent and magnitude that we have brought it to manifestation in us through our own activity, through our karma. Life after life, this scope increases in our process of development, we progress in knowledge and insight, for it is our destiny to gradually absorb the whole conceptual content of our world, our cosmos, into ourselves. We can never do this without gradually experiencing the whole richness of the world of phenomena. Nature lives in us when we fully grasp it. Calm, peace and contentment with one's life must overcome everyone who clearly recognizes that he has been born into the circle for which he had prepared himself through his past karma and which he must now fulfill with all his loyalty and exhaust in its entirety through his activity. In this way he has gained a field of knowledge through his own life and is now working in his own line to expand it, in order to create higher and better conditions of existence for himself in the future. And so he will also reach out his hand in loving understanding to his brother, who is trying to climb up under him on the ladder of beings, to help him, because he himself was still on the same rung not so long ago, struggling laboriously upwards, stretching out his hands to his brothers who had gone before him. Thus we see how each of us has different duties, how clearly we must learn to distinguish in order not to be led astray, to maintain our balance, to follow our law. With wise foresight, the high leaders and enlightened kings had divided the Indian people into castes. As cruel as this may seem to us Westerners, who are accustomed to freedom and unrestricted choice, there is a deep meaning behind this strict compulsion. The caste system of the ancient Indians corresponds entirely to the natural division of the human race. Each person is born through his own karma into the caste appropriate to him; he must first fulfill the full range of duties within that caste before he becomes ripe for a new incarnation in the next higher caste. As long as one's judgment is still undeveloped at a lower level, one must learn obedience; one must acquire the virtues of loyalty and devotion through service, and so the caste of the Sudra is the school for unconditional obedience and subordination – these practiced virtues that make one capable of self-conquest, self-determination, and a loving and mild rule. In the second caste, the Vaisya, man, engaged in agriculture and animal husbandry, will enter into the most intimate relationship with the surrounding nature. He will learn to work the soil with the sweat of his brow, he will sow and reap and thus produce food for his fellow brothers; he will practice all the virtues of a farmer. Then he will become a merchant, engage in trade and industry, accumulate riches and undergo many of the vices of his class. It is only through selfishness and avarice that he will often learn the first wisdom of economics and the proper use of his wealth for the benefit and worship of his fellow citizens. When he has learned his lesson to perfection at this level, he will be born as a Kshatriya in the next incarnation, in the warrior caste. Here he must use his powers to protect and defend his homeland; he must gain strength through courage and bravery and self-denial to be able to face any danger. He can only do this if he is prepared to sacrifice his life to duty at any moment. The warrior must give up his physical life, then his soul acquires the spirit of self-denial and is the creator of an ideal. The body is solely intended to help the development of the inner life; it must disappear when the soul needs a new body, that is, a more suitable garment for its advanced development. War is the school that must be passed through to reach that highest caste of the Brahmins, for whom - at their level of development and knowledge - fighting and killing is a mortal sin. “Kill your enemy” is commanded to the Kshatriya, but he knows that he can never truly kill one of his brothers nor be killed by him, as Krishna says to Arjuna in consolation. Only by attaining the highest perfection in all the duties of the other castes does one become qualified to enter the Brahmin or priestly caste. The Brahmin must keep away from fighting and quarrelling; he collects and guards the highest goods of humanity, he is its spiritual leader and teacher. He imparts peace and wisdom and knowledge to his weak brothers, and in him rest all the experiences of the past centuries as an ability to guide humanity to its eternal destiny. Thus we see how each stage of development must fulfill its own dharma. What is considered good at one stage must be avoided as evil at the other stage. Good and evil have their place in the eternal world order; in it they lose the meaning that we attach to them. They are necessary because they are the poles of development, they have emerged from a single origin. Good and evil, action and reaction, condition and complement each other like sleep and waking, like rest and activity, like light and shadow, like brightness and darkness, and they belong to each other like spirit and matter. It is Atma as purest light, the original source of all being, and Aima as its mirror image, darkest point and germinal power in the densest matter, which gives the impetus for the development and refinement of matter in the eternal change of form structures, until the contrariness has risen to the light source of the spirit and reunites with its starting point in Nirvana. From the original unity of world harmony, the eternal reason of all things, being, contrast breaks away – the eternal becoming of matter, which develops out of itself and upwards in countless changing forms to fulfillment, in order to merge from the diversity of appearances, the many, back into a unity, enriched with the countless experiences of the separate units. With Nirvana, the circle closes: the beginning and return to the eternal original spirit. For the Western world view, which sees the highest goal in the development of the present being, Nirvana means nothingness. However, there is nothing of what is considered a perfect being in Nirvana. Nirvana is the nothingness of karma; no more karma can arise because Dharma has become apparent. Past worldviews looked at what is not yet, and the present being was an imperfect transition to something higher. They saw every state of activity as an intermediate link between imperfection and absolute perfection in Nirvana. The goal and ideal for them was the state of an entity that has revealed all its dharma and thus burned its karma and enters nirvana. |
127. Mendelssohn: Overture of the Hebrides
03 Mar 1911, Berlin Translator Unknown |
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The others who had wandered farther to the East had developed further, and so no longer remained in connection with the ancient gods. The western peoples, however, had preserved for themselves the possibility of experiencing an ancient clairvoyance now entirely immersed in the personality, in the individuality. |
And we shall win a conception of this if we realize how Ossian allowed the voice of his father, Fingal, to sound forth in his songs. We are told how the heroes find themselves in a difficult position. |
Dermid, of the dark brown hair! Ossian, king of many songs!—Be near your father's arm!’ We reared the sunbeam of battle; the standard of the king! Each hero exulted with joy, as, waving, it flew in the wind. |
127. Mendelssohn: Overture of the Hebrides
03 Mar 1911, Berlin Translator Unknown |
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Through the tones and harmonies of this Overture we have been led in spirit to the shores of Scotland, and in our souls, we have thus followed again a path of travel which, during the course of human evolution, has been deeply influenced by the secrets of karma. For, from entirely different parts of the western hemisphere of our earth, as if through a karmic current of migration, various peoples were once transplanted into that region, and its vicinity, to which these tones now lead us. And many strange destinies are made known to us. We are told, both by what Occultism relates as well as by outer historical documents, of what these peoples experienced in very ancient times on this particular part of the earth. A memory of the mysterious destinies of these peoples arose again, as if newly awakened, when about 1772 the cave on the Island of Staffa belonging to the Hebrides, known as Fingal's Cave, was rediscovered. Those who beheld it were reminded of mysterious ancient destinies when they saw how Nature herself seemed to have constructed something which may be likened to a wonderful cathedral. It is constructed with great symmetry in long aisles of countless pillars towering aloft: above there arches a ceiling of the same stonework, while below the bases of the pillars are washed by the inrushing foaming waves of the sea which ceaselessly beat and resound with a music which is like thunder within this mighty temple. Dropping water drips steadily from strange stone formations upon the stalactites beneath, making melodious magical music. A spectacle of this kind actually exists there. And those who, upon discovering it, had a sense for the mysterious things which once took place in this region, must have been reminded of the hero who once upon a time, as one of the most famous individualities of the West, guided destiny here in such a strange way, and whose fame was sung by his son, the blind Ossian, who is like a western Homer—a blind singer. If we look back and see how deeply people were impressed by what they heard about this place, we shall be able to understand how it was that Macpherson's revival of this ancient song in the 18th Century made such a mighty impression upon Europe. There is nothing which may be compared with the impression made by this poem. Goethe, Herder, Napoleon harkened to it—and all believed to discern in its rhythms and sounds something of the magic of primeval days. Here we must understand that a spiritual world such as still existed at that time, arose within their hearts, and felt itself drawn to what sounded forth out of this song! And what was it that thus sounded forth? We must now turn our gaze to those times which fall together with the first impulses of Christianity and the few centuries which followed. What happened up there in the vicinity of the Hebrides, in Ireland and Scotland—in ancient Erin, which included all the neighboring islands between Ireland and Scotland, as well as the northern part of Scotland itself. Here we must seek for the kernel of those peoples, of Celtic origin, who had most of all preserved the ancient Atlantian clairvoyance in its full purity. The others who had wandered farther to the East had developed further, and so no longer remained in connection with the ancient gods. The western peoples, however, had preserved for themselves the possibility of experiencing an ancient clairvoyance now entirely immersed in the personality, in the individuality. And they were led to this particular part of the earth, as if for a special mission, where a structure confronted them which mirrored their own music's inner depths and was itself architecturally formed entirely out of the spiritual world, a structure which I have just tried to characterize with a few words—Fingal's Cave. We shall imagine these events rightly if we realize that the cave acted as a focus point, mirroring what lived in the souls of these human beings who, through their karma, were sent hither as to a temple erected by the gods themselves. Here those human beings were prepared who should later receive the Christ Impulse with their full human being and were here to undergo something extremely strange by way of preparation. Again we shall be able to imagine all this if we realize that here particularly those ancient folk customs were preserved whereby the tribe was divided into smaller groups based upon family. Those who were related by blood felt themselves closely connected, while all others were looked upon as strangers, as belong[ing] to another Group Ego. During the migrations from Atlantis toward the East, all that the Druid priests, who remained behind here in the West, were able to give to the people poured itself out over these individual groups as a harmonizing influence. And what they were able to give still lived on in the bards. We shall only rightly understand what worked through these bards, however, if we make clear to ourselves that here the most elemental passions met together with the ancient powers of sight into the spiritual world, and that those who, with powerful life forces, sometimes with rage and passion, fought as representatives of their clan against other clans, perceived at the same time impulses working out of the spiritual world which directed them in battle. Such an active connection between the physical and the soul realms cannot be conceived of today. When a hero raised his sword he believed that a spirit out of the air guided it, and in the spirit he beheld an ancestor who had fought upon this same battlefield in former times and who had gone up yonder to help now from over there. In their battle ranks they felt their ancestors actively aiding them, their ancestors on both sides—and they did not only feel them ... they heard them clairaudiently! It was a wonderful conception which lived in these peoples, that the heroes had to fight upon the battlefields and to shed their blood, but that after death they ascended into the spiritual world, and that their spirits then vibrated as tone—sounding through the air as a spiritual reality. Those who had proven themselves in battle, but had trained themselves at the same time so that they could listen to what sounded out of the winds as the voice of the past, who were blind for the physical world, who could no longer see the flashing of the swords but were blind for the physical plane—these were highly honoured! And one of these was Ossian. When the heroes swung their swords, they were conscious that their deeds would resound further into the spiritual world and that bards would appear who would preserve all this in their songs. This was perceived in living reality by these peoples. But all this creates an altogether different conception of humanity. It creates the conception that the human being is united with spiritual powers which sound forth out of the whole of Nature. For he cannot look upon a storm or a flash of lightning, he cannot hear the thunder or the surging of the sea without sensing that out of all the activities of Nature spirits work who are connected with the souls of the past, with the souls of his own ancestors. Thus the activity of Nature was at that time something altogether different than for us today. And it is for this reason that the rhythms and sounds of this song are so important, which, after being handed down for centuries through tradition only, were revived by the Scotsman Macpherson so that they create for us again a consciousness of the connection of the human being with the souls of his ancestors and with the phenomena of Nature. We can understand how this Scotsman had in a certain sense a congenial feeling when he described how a line of battle stormed into the field, sweeping darkness before it, even as did the spirits who took part in the battle. This song is in reality something which was able to make a great impression upon spiritual Europe. The whole character of the description, even though given in a rather free poetical form, awakes in us a feeling for the kind of perception which lived in these ancient peoples. There was active in them a living knowledge, a living wisdom, concerning their connection with the spiritual world and the world of Nature in which the spiritual world works. Out of such wisdom the finest sons from the different tribes—that is, those who had the strongest connection with the spirits of the past, who more than others allowed these spirits of the past to live in their deeds—were chosen as a picked band. And those who had the strongest clairvoyant forces were placed at its head. This band had to defend the kernel of the Celtic peoples against the peoples of the surrounding world. And one of these leaders was the clairvoyant hero, who has come down to us under the name of Fingal. How Fingal was active in the defense of the ancient gods against those who wished to endanger them—all this was handed down in ancient songs, heard out of the spiritual world—the ancient songs of the bard Ossian, Fingal's son, so that it remained alive even into the 16th and 17th Centuries. What Fingal achieved, what his son Ossian heard when Fingal had ascended into the spiritual realm, what their descendants heard in the rhythms and sounds of Ossian's songs with which they ever and again ensouled their deeds, this it was which worked on so mightily even into the 18th Century. And we shall win a conception of this if we realize how Ossian allowed the voice of his father, Fingal, to sound forth in his songs. We are told how the heroes find themselves in a difficult position. They are almost overthrown ... when new life fills the band: “The king stood by the stone of Lubar. Thrice he reared his terrible voice. The deer started from the fountains of Cromia. The rocks shook on all their hills. Like the noise of a hundred mountain streams, that burst, and roar, and foam! Like the clouds, that gather to a tempest on the blue face of the sky! So met the sons of the desert round the terrible voice of Fingal. Pleasant was the voice of the king of Morven to the warriors of his land. Often had he led them to battle; often returned with the spoils of the foe.” “‘Come to battle,’ said the king, ‘ye children of echoing Selma! Come to the death of thousands. Comhal's son will see the fight. My sword shall wave on the hill, the defense of my people in war. But never may you need it, warriors; while the son of Morni fights, the chief of mighty men! He shall lead my battle, that his fame may rise in song! O ye ghosts of heroes dead! Ye riders of the storm of Cromia! Receive my falling people with joy, and bear them to your hills. And may the blast of Lena carry them over my seas, that they may come to my silent dreams, and delight my soul in rest’ ...” “Now like a dark and stormy cloud, edges round with the red lightning of heaven, flying westward from the morning's beam, the king of Selma removed. Terrible is the light of his armor; two spears are in his hand. His gray hair falls on the wind. He often looks back on the war. Three bards attend the son of fame, to bear his words to the chiefs. High on Cromia's side he sat, waving the lightning of his sword, and as he waved we moved ...” “Fingal at once arose in arms. Thrice he reared his dreadful voice. Cromia answered around. The sons of the desert stood still. They bent their blushing faces to earth, ashamed at the presence of the king. He came like a cloud of rain in the day of the sun, when slow it rolls on the hill, and fields expect the shower. Silence attends its slow progress aloft: but the tempest is soon to arise. Swaran beheld the terrible kings of Morven. He stopped in the midst of his course. Dark he leaned on his spear, rolling his red eyes around. Silent and tall he seemed, as an oak on the banks of Lubar, which had its branches blasted of old by the lightning of heaven. It bends over the stream: the grey moss whistles in the wind: so stood the king. Then slowly he retired to the rising heath of Lena. His thousands pour around the hero. Darkness gathers on the hill!” “Fingal, like a beam from heaven, shone in the midst of his people. His heroes gather around him. He sends forth the voice of his power: ‘Raise my standards on high, spread them on Lena's wind, like the flames of an hundred hills! Let them sound on the winds of Erin, and remind us of the fight. Ye sons of the roaring streams, that pour from a thousand hills, be near the king of Morven! Attend to the words of his power! Gaul, strongest arm of death! O! Oscar of the future fights! Connal, son of the blue shields of Sora! Dermid, of the dark brown hair! Ossian, king of many songs!—Be near your father's arm!’ We reared the sunbeam of battle; the standard of the king! Each hero exulted with joy, as, waving, it flew in the wind. It was studded with gold above, as the blue wide shell of the nightly sky. Each hero had his standard, too, and each his gloomy mien!” Thus Fingal stormed into battle, thus he is described by his son Ossian. No wonder that this life, this consciousness of a connection with the spiritual world which sank deep into these peoples, into the souls of the ancient Celts, is the best preparation whereby they could spread the personal divine element throughout the West in their own way and from their own soil. For what they had experienced in the form of passion and desire, what they had heard sounding forth in the melodies of the spiritual world, prepared them for a later time when they brought into the world sons who revealed these passions in their souls in a purified and milder form. And thus we may say—it seems to us as if Erin's finest sons were to hear again the voices of their ancient bards singing of what they once heard out of the spiritual world as the deeds of their forefathers, but as if in Erin's finest sons the ancient battle cries had now been formed and clarified, and had become words which could express the greatest impulse of mankind. All this sounded forth out of olden times in the songs about the deeds of the ancient Celts who fought out many things in mighty battles in order to prepare themselves for further deeds of spiritual life in later times, as we recognize them again today in that which the finest sons of the West have achieved. These were the impulses which flowed into the souls of human beings in the 18th Century, when these ancient songs were revived. And it is this which was remembered by those who saw again the wonderful cathedral, built as if by Nature herself, and which caused them to say to themselves—“Here is a site, a gathering place, given to man by karma, in order that what the bards were able to sing about the deeds of their ancestors, about all that the heroes did to steel their forces, might sound back to them as in an echo out of this temple which they themselves did not have to build—out of their holy temple which was built for them by the spirits of Nature and which could be an instrument of enthusiasm for all who beheld it.” So the tones and harmonies of this Overture which we have just heard offer an opportunity which allows us to sense, in our own way at least, something of the deep and mysterious events which do indeed reign in the history of mankind, events which occurred long before our present era on almost the same soil upon which they now continue to live. As we must deepen ourselves in all that lives within us, and as all that lives within us is only a further resounding of what was there in the past, so this feeling, this sense, for what once was and now works further in mankind is of great significance for occult life. |
70b. Ways to a Knowledge of the Eternal Forces of the Human Soul: A Forgotten Pursuit of Spiritual Science Within the Development of German Thought
17 Mar 1916, Munich |
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Here we find, dear ladies and gentlemen, the son of the great Fichte, Johann Gottlieb Fichte: Immanuel Hermann Fichte, who was influenced by his father's ideas. But we also find that he is able to penetrate deeper into the knowledge of the spirit than his father, despite being a much lesser spirit than his father. |
Jakob Böhme says so beautifully: "When you look at the depths , he means the depths of the blue sky “When you look at the depth of the sky, the stars and the earth, you see your God, and in the same you live and are you too. And the same God reigns through you and also reigns you.” “You are created from this God and live in the same. Also, all your knowledge stands in this God, and when you die, you will be buried in this God.” |
70b. Ways to a Knowledge of the Eternal Forces of the Human Soul: A Forgotten Pursuit of Spiritual Science Within the Development of German Thought
17 Mar 1916, Munich |
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Dear Attendees! As at my previous visits here in Munich, I would like to take the liberty of speaking on one of the two lecture days about a subject that does not strictly belong to the field of spiritual science, but rather touches on general German intellectual life. In these fateful times, this can be considered particularly appropriate. And the day after tomorrow – on Sunday – I will return to a consideration from the narrower field of spiritual science, as I have been allowed to present it here for years, myself. But it is not only because of my feelings in the face of the momentous and far-reaching events of our time that I would like to talk about today's topic, but because I may assume, not out of purely national feelings , but because I believe that I can assume, based on the facts, that the spiritual-scientific worldview represented here is intimately connected to very specific currents and aspirations of German intellectual life. Not, dear ladies and gentlemen, to stoop to the level of Germany's opponents – the opponents of German national identity – who not only accuse but also defame what German intellectual life has produced, not to stoop to that level – I believe that is not necessary within German intellectual , but because I would like to make this observation, because our time requires a kind of self-reflection on the actual essence of the developing German national spirit, also with regard to the attainment of a spiritual world view, because self-reflection on this matter of German spiritual life must arise like a kind of basic need of the soul currently within this spiritual life. When one engages in such reflection, one's spiritual gaze naturally falls first on the three great figures that I spoke of during my last visit here. And I would like to begin by saying a few words about these three great German thinkers and philosophers, about whom I was already able to speak here last time, even at the risk of having to say some things again that have already been said before, at the risk of having to say some things again that have already been said before, at the risk of having to say some things again that have already been said before. First of all, our spiritual gaze must fall on that personality who had grown entirely out of German intellectual life and who, even in one of the most difficult times in German life, found tones that were suited to carry the whole nation along in a world-historically necessary enthusiasm: our spiritual gaze must fall on Johann Gottlieb Fichte. Fichte – I believe one must say of him: on closer, more thorough examination of his work, it becomes apparent how deeply true it is that he expressed what he felt to be his own sentiments in the most diverse forms. The best that he has to say in his world view was born in his soul from an intimate conversation that he repeatedly had with the German national spirit itself. I do not want to present this as an external judgment, but rather as something that Fichte himself felt in his deepest innermost being. And what exactly is this innermost path of Fichte's striving? I think it can be described as a well-founded conviction: to so power the innermost part of the human soul, the center of the human spirit-soul-being, to so inwardly enliven it that in this heightened experience of the innermost soul life, that which interweaves and lives through the world as divine-spiritual resonates, that one enters into the innermost being of this conviction by , so that what one can go through inwardly in one's own soul - not in everyday life, but in moments of celebration in life - grows together with the spiritual-divine currents themselves, but now not only in our inner being, but also in the whole of nature and in all spiritual, outer spiritual life, which pulsates through the whole world. Now, in Fichte it is as if something is revealed from a particular side of the soul that has taken root in him, from a soul power that was particularly strongly developed in him, from that soul power that can perhaps be described as follows: Of the three powers of the human soul – thinking, feeling and willing – he felt the willing above all. And he himself felt the I in such a way that the most essential thing in the experience of the I is that the human being can indeed come to say to himself: the I actually consists in the fact that one can will, and always will anew; and that one's eternity is guaranteed by feeling within oneself the authorization to will it again and again; and that into this volition there penetrates what one feels in the very deepest sense as a commitment to life and the world; that in this commitment to life and the world one can at the same time feel something that strikes from the divine-spiritual expanses into one's own being. So that one can say: the highest that one can experience is the duty that reveals itself to one's own soul in the whole of the world, that strikes into one's own being and gives one the certainty that, because one has interwoven into what goes through the world as a duty-bearing will, as an eternally duty-bearing will, one oneself stands in this world as an eternal being. From such an experience, from the experience of such a relationship to the world, Fichte's entire - one cannot even say “worldview”, but entire - way of thinking and feeling and speaking about the world emerged. But it did not follow from his nature that one could speak of a theory, of a theoretical side, about the world. It followed from his nature - and he always felt that to be the German thing about his way of thinking about the world - it followed from his nature that what was like a general sense of the world, a general view of the world, was the most direct, personal power of his nature. And so it was the most immediate force of his being that it basically emerged when Fichte was very young, a boy. And so allow me to describe a few traits that characterize this personal relationship to the world: There we see Johann Gottlieb Fichte, the son of poor people, at the age of seven – he was already a schoolboy – there we see him one day standing by the stream that flowed past his father's small weaver's cottage, and he has thrown a book into the stream. He stands there crying; his father comes to him. What had actually happened? As I said, Johann Gottlieb Fichte was already a schoolboy at the age of seven; and since he had often been praised for his good learning, it was now clear to see how, since his father had given him the book that he had now thrown into the stream, he was no longer as attentive and diligent at school as he had been before; this had often been criticized of him. This book was a description of the deeds of “Horned Siegfried.” And when young Johann Gottlieb Fichte, who could already read, got hold of this book, he became absorbed in these great exploits; his attention to school subjects waned, and he was reprimanded for it. But then the deepest trait of his character immediately showed itself in his soul. However your inclination may speak, however your enthusiasm may be kindled by the figure of “Horned Siegfried” – he thought to himself – that must not be; duty is the highest. Because he does not want to diminish duty in any way, he throws the book into the water – as a seven-year-old boy! Thus, what later became the keynote of his relationship to the wider world was already alive in the boy: this permeation of the human soul with the will borne by duty, which he later felt to be the fundamental force of the whole universe. And two years later, the nine-year-old boy Fichte, we see him in the following example: the neighbor of the estate – who later became Fichte's benefactor – had set out to hear the sermon in Fichte's hometown on a Sunday; but this neighbor from the neighborhood had arrived too late. The sermon was already over. The neighboring landowner was a little sad; he would have liked to hear the sermon. And while they were talking, they came up with the idea that there was a boy who knew how to listen to sermons in such a way, even though he was only nine years old, that he was able to repeat them quite faithfully. They fetched young Johann Gottlieb Fichte, who appeared in his blue peasant's smock, at first rather awkwardly, then warming up, repeating the whole sermon, not repeating it in such a way that he rattled it off without inner participation, but in such a way that one saw – and this had the effect, as I said, so deeply significant that the estate neighbor later became the benefactor of Johann Gottlieb Fichte – so that one saw: this entire boy's soul was interwoven with every word, and with what lived in each word, and could give the whole sermon anew, as one's own spiritual property! Interweaving this, the environment, the why, the observation with the innermost of one's own experience in the soul, that is the characteristic that Johann Gottlieb Fichte always felt was the basic feature of the formation of a specifically German world view. This was very much alive in him, that only by strengthening this inner self, by experiencing what sits in the deepest soul, can one also experience what lives and weaves through the world as divine-spiritual. Something like this lived, for example, in a basic trait that the profound Steffens tells us about, which he himself experienced in Jena when Fichte was already a “professor”. There Johann Gottlieb Fichte stood before his audience and said: First of all, gentlemen of the audience, think of the wall! He did not just want to speak to the audience in such a way that he communicated a content to them, but he wanted to create a living bond between his soul and the soul of the audience. They were to participate in a spiritual process that he allowed to take place directly: Think of the wall! Well, the people could do that. After he had let them think of the wall for a while, he said: So, now think of the one who thought the wall! That was more perplexing; they were no longer fully engaged in the activity he was asking of them. But he immediately pointed to this inwardly grasping and seizing of that which works and lives in the world. Therefore, the whole way in which Johann Gottlieb Fichte presented was very special. People who heard him say how his speech flowed like rolling thunder, and how the individual words discharged like lightning strikes. Yes, we are told how he seemed like a person who not only inhabits the transcendental realm of ideas, but directly rules in it. And this is a word coined by his loyal listeners. And indeed, they too have retained such a saying. If you have an ear for tracing history in its more intimate currents, you can follow what became of Johann Gottlieb Fichte's students and how they retained such a saying. People who understood him said: He does not just want to educate good souls, he wants to educate great souls! This should give a rough idea of the depth of Fichte's work; for when he stood before his audience, he was not really concerned with saying this or that, he was not just concerned that his listeners should take up this or that of his words; he did not prepare himself at all for the individual wording, but he tried to live that which he wanted to bring home to his listeners - to live in it with a living, inner part of the soul. Then he would go before his audience. And, as already mentioned, it was not important to him that they should take up these or those words, but what he experienced in saying them was most important to him: to express the Will of the World, so that the Will of the World would live on in his words. That this should surge and surge to the souls of his listeners, that was what he wanted, this will that felt so alive in him in what underlies the world according to his view. That is why he was able to find those stirring words to characterize German national character, which he found in his “Discourses to the German Nation.” No one understands their deeper meaning, which is Fichte's soul, and is unable to respond to the deep needs from which they arose. We may say: That which the German spirit had to say to the world was realized through Fichte's personality in terms of the will. If we consider the second figure — the figure of someone who follows on from Fichte, Schelling — we see a completely different side of the German nature. When Fichte speaks, it is as if the element of will itself were rolling through his words. Schelling did not appear to his listeners that way. Even as a very young professor in Jena, still a youth among youths, Schelling spoke enchantingly, in a way that perhaps no one before or since has achieved through a directly academic speech. Why does Schelling have this effect? With Fichte, we can say that what he said to the world lived in the will. With Schelling, everything lives from the mind, from that mind for which only the German language has a word, from that mind that wants to convince with love, even when it recognizes that it wants to submerge with love in the things to be achieved. Thus, for Schelling, what it means to be in nature flows together, and he wants to immerse himself in this with love so that all of nature becomes like the outer countenance of his hidden spiritual life, spirit in nature. He went so far that he could utter the one-sided saying, Schelling: “To know nature is to create nature.” Certainly a one-sided, in this one-sidedness quite untrue word; but it points us precisely to the essential thing with him, Schelling, to this creating and weaving of the spirit, which lives behind nature, and in which the human spirit wants to grasp itself in order to know itself as one with all natural and with all spiritual existence. Because he worked in this way, he appeared to his listeners as a seer, so that while he spoke, Schelling was able to convey the spirituality of which he spoke and which surrounded him. While Fichte conveys the will, with Schelling it is as if he had spoken as a seer and directly said what he saw while saying it. One learns such things most easily – I would say – from direct, traditional observation. Therefore, allow me to describe the impression that a truly deep mind, who was Schelling's friend and first listener – Schubert – had of him; because it is good to put oneself directly into what happened in a certain period of German intellectual development.
as Gotthilf Heinrich Schubert asks.
It was not only that.
indeed
Schubert writes down in 1854 what he had experienced with Schelling in the 1890s
All of this must have been magical. I myself knew people who got to know Schelling when he was already an old man [...] because he expressed what he, as a shearer of the spiritual worlds, brought to his listeners in such a way that, as people who saw and knew him in those days say, he not only spoke to them, but his words, as he wanted to communicate them, flooded out of his eyes to them. That was still the case in old age; what must he have been like as a youth!” Schubert then says:
from the spiritual world
Now, dear audience, it is probably fair to say today that it would be a childish view of the world to believe that by describing such spirits, one is demanding to speak to followers or opponents. In such matters, allegiance and antagonism are not important. One need not subscribe to a single word that Fichte or Schelling have written or spoken, nor need one be their opponent for not subscribing to a single word. The content is less important in this regard. The content of worldviews is in a state of dynamic development. We will have much to discuss the day after tomorrow, especially about the living development of these worldviews and what the content has to do with it. It is not about defending this or that position that Fichte or Schelling took, but rather about looking at the lives of the personalities – at how they were situated within the whole of German intellectual life. It is something tremendously significant when such minds try to recognize what nature is and what historical life is, so that they - as Fichte himself was well aware - grasp what is around them in a living way, submerging themselves in the things with their own knowledge. And that was what these minds strove for. But because of this – and one really does not need to speak out of narrow-minded national sentiment, but one can speak entirely from the factual; as I said – we do not need to fall into the tone in which our enemies today fall! In this, as Fichte also emphasized, life in the German world view shows itself to be different from, say, the Western European, French or British world view. Last time I pointed out what an enormous difference there is between this kind of Fichte and Schelling and - however much one may fight against them in terms of content - [what an enormous difference there is] between this kind of Fichte and Schelling, between penetrating into the foundations of things, where the whole outer world lives and gains life in knowledge itself, to what Fichte calls the dead world view, the world view of the inanimate among Western European minds [; where the world] of the inanimate begins, we say, within French folklore at the beginning of the seventeenth century with Descartes or Cartesius. But then it develops further, and we find it particularly pronounced, shortly before Fichte and Schelling, as has been described, appeared before their German nation, we find this world view of the dead, of the merely material and mechanical, over in France; we find it expressed, for example, in de La Mettrie. This world view, as it can be found in de La Mettrie, for example – in this father of materialism, of modern materialism – is not to be fought against; it is only to be pointed out how precisely the French nation, in contrast to the German nation, is moving towards the dead and the mechanical. We see this already in Descartes, in Cartesius, in that for him not only minerals, plants, but also animals are merely moving machines. For de La Mettrie, the world finally becomes what he was able to put down in his book: “Man a Machine”. Now, of course, dear audience, it is easy to find materialistic and spiritualistic elements in every culture and so on. But I am aware that I am not following this convenient mode of expression, but that I am highlighting precisely the characteristic that is related to the culture, and that for the German culture, Fichte and Schell ing in their striving - even if perhaps not in their thinking, as we shall see shortly - are as characteristic and as significant for German folklore as de La Mettrie - this could be proved in detail - for French folklore. Everything is explained in such a way – and this is justified because it is self-evident – that one can see how man is dependent on what also works in him materially. De La Mettrie comes to some strange assertions when he wants to prove how everything that exists depends on what is taken in through eating. Perhaps it is not entirely unnecessary to draw attention to a passage in de La Mettrie's book, “Man a Machine”, and to point out this passage in the Frenchman's book precisely in our present time. Of course, we do not need to endorse this passage in the way it is quoted here. We do not want to think such terrible things of a nation that is now at war with us, as the Frenchman de La Mettrie thought at the time. But it is perhaps interesting to quote what he says in order to prove how an entire nation, by eating in a certain way, acquires very specific mental and spiritual qualities, and thus wants to deduce the dependence of the soul and spirit of an entire nation on what is taken in materially through eating and drinking. So de La Mettrie says in the book 'Man a Machine':
As I said, we do not need to subscribe to this harsh judgment of a Frenchman about the English; but it is perhaps interesting to recall it, especially in our time, when so much else is heard today, moving in other directions from this side, towards today's English allies. The third person, who is very much honored by being present, and to whom attention must be drawn, because the third side of the German character speaks through him – and of the soul's character in general – is Hegel. Of course, when people speak of Fichte, Schelling and Hegel today, the first thing that comes to mind is: Yes, but you really can't expect people to deal with Fichte, Schelling and Hegel! And most of them will indeed open a book and then close it again because they find it too difficult. But, dear attendees, anyone who is familiar with the more intimate sides of intellectual life will not entirely disagree with me when I say that the time will come when these three minds will be so grasped in their striving that they can be vividly presented in modern times, so that what is essential – which, of course, had to first be expressed by them in a language that is difficult to understand – can be understood by everyone. And this treasure, which lies in these three minds, will once again bear fruit for every German child, if we are no longer too casual and too lazy to delve into the greatest treasures of the mind. The third, as I said, is Hegel. If in Fichte it is the will that seeks that which weaves and breathes through the whole world; [if] in Schelling it was the mind, in that love is sought, which can recognize all exteriority in its liveliness – so in the present case it is the conviction that man, when he ascends to the thought that is not permeated by sensuality, when he ascends to the thought that is free of sensuality, and allows this sensuality-free thought to grow and live within him, that this thought, which the soul now experiences within itself, is a flowing in the soul, in which the divine-spiritual thoughts, from which the universe itself is created, work and weave. The soul is permeated by the Divine Being, and the soul thinks free of all sensuality. The content may be wrong – and you can read more about this in my book “The Riddles of Philosophy” – but something significant underlies it, and this in turn resonates with the most intimate trait of German spiritual life: mysticism as a striving, but not mysticism, which attempts to solve the riddles of the world in the dark and confused, which wants to reject all ambiguity, as mysticism so often wants, namely amateurish mysticism, confused mysticism, which we will talk about the day after tomorrow. Hegel's striving is mystical, namely to unite the soul with the very weaving of the world. But the goal is to achieve this mystical experience not in a dark emotional chaos or in a dark inner visionary chaos; but in the full clarity of the world of ideas, in the clarity of the world of ideas of the spirit of all things. And this mystical connection in clarity is one of the deepest traits of the German character. One almost recoils from finding such a connection to the German character as a German and from emphasizing its significance for the German character. Therefore, let me present to you another characteristic of the German character, esteemed attendees. In 1877, someone noted in his “Diary”:
So that I cannot be accused of characterizing from a one-sided national sentiment, I bring you this characterization, written from a soul torn by pain, and which – dear lady – was not written by a German, but by the French Swiss Amiel, in 1877! I think it behoves us to be more forgiving of the others, who perhaps have more justification from their feelings and from their observations to express themselves about the relationship of the German spirit to the other national spirits of Europe. And the same Amiel wrote in his “Diary” in Geneva in 1875:
This is how the French Swiss write; as I said, as a German I would not say it directly.
Thus the Frenchman Amiel, a Frenchman who was familiar with German intellectual life, about what he had noticed. Amiel himself says, as early as 1862:
The same approach could be taken for other Western European cultures. But it is more important to take a look at these three minds that created a German worldview, which forms the backdrop to what German intellectual life produced in Goethe, Schiller, Lessing, Herder and the others associated with them, as a flowering of intellectual human experience that can only be compared to the flowering that existed in ancient Greece. But when we consider Fichte, Schelling and Hegel in particular, when we look at them in this context, we have a special feeling; we can almost believe that something else is speaking, something higher that lives in all three of them than is expressed in each individual personality. One picture expresses more than one speaks when this feeling is expressed: the German national spirit speaks through these three personalities. And that is perhaps the solution to a riddle that must emerge when we consider the German intellectual life that follows on from these three personalities, albeit in a much more faded and forgotten form, which I will now try to sketch in a few characteristic strokes. We are witnessing something very special. Within a more or less forgotten current of German intellectual life, which has been forgotten throughout the entire nineteenth century and into our own days – only this forgotten tone has been little studied so far – there are spirits who, in terms of their intellectual makeup, in terms of the extent of what they know and can do, in terms of the their genius, are far below the tone-setters Fichte, Schelling and Hegel, but who, curiously enough, when one looks at what must be striven for today through spiritual science, have created more of spiritual science or have created more that corresponds to it than the great inspirers: Fichte, Schelling, Hegel. The lesser minds that come afterwards create more significant things than the great minds that preceded them. It is a striking phenomenon. It does not need to be a cause for great surprise, because it is self-evident that it is easier for those who follow; as lesser minds, they can achieve greater things than those who preceded them under certain circumstances. In the extreme, this can indeed express itself in the fact that every schoolboy can understand and grasp the Pythagorean theorem - and for its first formulation Pythagoras himself was necessary. Thus the great men had to come; the clever ones are already there, pointing the way into the spiritual world. But that which has come out of the German folk spirit through them lives on now. Even if it is still emotionally restricted and spiritually surrounded – one can also speak of spiritual encirclement – it still forms the vanished, the faded tone in the world view that I would like to talk about now. Here we find, dear ladies and gentlemen, the son of the great Fichte, Johann Gottlieb Fichte: Immanuel Hermann Fichte, who was influenced by his father's ideas. But we also find that he is able to penetrate deeper into the knowledge of the spirit than his father, despite being a much lesser spirit than his father. Immanuel Hermann Fichte already speaks of the fact that man, on the one hand, has this physical world. He, Hermann Immanuel Fichte, calls physical the substances and forces that the outer physical world also contains. Through this physical world, man is connected with the physical substances and forces of the earth world, he is connected with what appears to him as something past. But behind this physical body, for Immanuel Hermann Fichte lies what he calls the etheric body; and just as the physical body contains within itself the substances and forces, so the etheric body contains substances and forces of a supersensible nature, which link this inner man, this supersensible spiritual man, to the great world of the spirit and place him in it. Thus, Immanuel Hermann Fichte sees behind the other person the etheric human being, who is a reality for him, not just an image. And everything that spiritual science has to say about the etheric body, about these supersensible powers of human nature, in the sense often hinted at here in these lectures, can be found very beautifully in Immanuel Hermann Fichte. But, one might say: Even with regard to the path that has been characterized here more often, an infinite amount already lives in the germ of another, who is to succeed in the world view of the great period of German idealism: For example, we see Troxler. Who knows Ignaz Paul Vital Troxler today? Who reads Troxler? Who, even among those who write the history of philosophy, takes more of an interest in Ignaz Paul Vital Troxler than to scribble five or six lines that say nothing about Troxler! Who is Troxler? Ignaz Paul Vital Troxler is indeed a mind that – even if he has not yet fully mastered the spiritual science, for which it is only now at the right time – but Troxler is a personality who is on the path to this spiritual scientific research. We see then how Troxler coins strange words that show that something lives in his soul of the living spirit of spiritual science itself. Troxler coins strange words such as “supersensory spirit” and “supersensory mind”. “Supersensory spirit” is relatively easy to understand; now, “supersensory spirit” is precisely what Goethe calls “contemplative judgment”. For – Goethe, in his real world view, is on exactly the same ground – because “supersensible spirit” is precisely that power of the human soul which unfolds in such a way that, without the help of the body, without external senses and without the sense bound to the brain, the human being directly “looks” into the spiritual environment, just as the spirit itself does – “supersensible spirit”. But “super-spiritual sense”? By speaking of the “super-spiritual sense”, Troxler shows that he really has an understanding of the essence of spiritual science. I have mentioned it often, as there are people, idealistic philosophers, who say: Yes, of course, that is quite clear: the physical world is not the only one; spirit is present behind the physical world. Spirit, spirit and always spirit — they say. And that's where that pantheism comes out, that worldview that, doesn't it, spreads such a general spirit sauce – it doesn't specialize in that, it's nothing; maybe today you would have to say “dipping sauce” instead of “sauce” – [that worldview that] thinks it has spread such a general dipping sauce over everything that appears before people as physical objects and physical facts, doesn't it. But that was not the case with Troxler! Troxler would have said: Those who speak only in a pantheistic way of spirit, spirit and spirit again, they seem to me to be saying: Why should we speak of tulips or lilies, of snowdrops, for example? Nature, nature is everything! And why should we speak of individual experiments in the laboratory? Nature, nature is everything. Those who speak of naturalism in this way should just / gap in the transcript / But what matters is not just to talk in generalities about the spiritual, but to be able to point out that we are surrounded by a spiritual world that consists of individual entities and individual facts just as much as the physical world does. That is why Troxler, because he knows this, speaks of the “super-spiritual sense” - which is of course a figure of speech, but which testifies that one can really look into, is able to look into the spiritual world and observe it in its details - not just as a “general spirit dip”. And in yet another way, Troxler – in his “Lectures on Philosophy” in 1835, he speaks very beautifully about all these things – in yet another way, Troxler speaks of a kind of spiritual-scientific path that he has already taken. He says: The most beautiful powers of the soul that rule man here, insofar as he lives in his physical body, that man can make his own, insofar as the soul expresses itself through the physical body, these powers are those of faith, love, hope. But now – Troxler says: faith, love, hope, as great and significant as they are for the life that the soul spends in the physical body, they are – this faith, this love, this hope – the outer shell for the soul's spiritual powers that lie behind them and that this soul will experience when it has discarded the body and passed through the gate of death. While the soul lives in the body, it lives out – through the bodily organs, of course through the finer bodily organs – the power of faith. [But, says Troxler, this power can be experienced not only as the power of faith, but also – as Troxler believes – as spiritual hearing, as spirit-hearing, in such a way that the power of faith becomes the outer, physical shell for a spirit-hearing of the soul; this organ would allow itself to be experienced free of the body – a wonderful, great thought.] And love, this bloom of outer physical life on earth, this highest development of outer physical life on earth, insofar as the soul lives in the physical body in earthly life: For Troxler, this love, this love-power, one could say, is the outer shell again for something that the soul has within, that envelops this physical body. And what Troxler now addresses as a spiritual sense, a spiritual feeling - as one today senses physical things with the physical - lies behind the power of love. When the soul is able to free itself from the body or passes through the gate of death, then its spiritual organs unfold. And as it hears through that which lies behind the power of faith, what resounds as facts in the spiritual world, so it is able to feel the spiritual facts and entities through its [“groping”] spiritual organs, which the soul extends out of itself. While when it lives in the physical body, the spiritual feeling powers, touching powers bring themselves as love to revelation. And in a similar way, behind the power of hope, in the power of an expectant confidence in something, lies for Troxler, spiritually, what he calls “spiritual vision”. Thus, Troxler knows that a soul dwells in the physical body of man, endowed with spirit-hearing, spirit-touching, spirit-seeing, and that this soul passes through the portal of death with these three powers, but that it is also able to experience, when it frees itself from its ties to the body, that which spiritually surrounds and envelops us. And, for example, Troxler expresses how he thinks – and I would like to share this with you in his own words – and at the same time points out that he has certain comrades in relation to such a way of looking at the world. He points to these or those spirits. I would like to read one of these passages to you verbatim. He says:
”still cite a myriad similar ways of thinking and writing, which in the end are only different views and ideas in which [the one Evangelical-Apostolic idea is revealed,
And now a remarkable – I would even say a decisive – thought arises for Troxler. He thinks something like the following. It is quite clear when you let his various writings sink in, especially his lectures on those subjects, which he had already written and delivered in 1835. The following thought is on Troxler's mind: There is an anthropology, a knowledge of man, he says. How does it arise – a knowledge of man? Man comes to know it by observing what can be observed of man with the senses and with the intellect, which is connected to the brain – that is how anthropology comes about. But this man who sees with the senses and observes through the intellect – in this man the higher man lives. And we have seen how clearly Troxler can express himself about this higher man. This higher human being, with his “supersensible sense” and with his “supersensible spirit”, can now also observe that which is supersensible and superspiritual in the other human being. In this way, just as anthropology arises in a lower realm, a higher science arises: the science of the spiritual human being - anthroposophy. And Troxler expresses himself about this in the following way:
Troxler speaks of a foundation of an “anthroposophy” in contrast to “anthropology”! And so one has the right to speak of the germs of that which must now be incorporated from the universe into the spiritual development of humanity as spiritual science. One has the right to speak of it in such a way that it is present as a germ in these personalities. These germs, however, ladies and gentlemen, are firmly anchored in German intellectual life, in keeping with its nature. I can only hint at how firmly these things are rooted in German intellectual life. And how German intellectual life, through its innermost development, cannot but produce them. Everywhere we look back, we find that this is firmly rooted in German intellectual life, and we can only hope that it can incorporate itself as a spiritual science into the future development of humanity. Such a tone has been forgotten many times; it has faded away. But, dear ladies and gentlemen, it still exists! And it was able to live in the most diverse fields. Not only does it live, so to speak, in the spiritual heights, but wherever there was spiritual striving, there were also such endeavors as these. And the time will come when people will gain a new understanding of the deepest essence of German striving, and that this must be brought up again. Much has covered up precisely this innermost part of the German being! This can be seen when one tries to seek out the German essence in very specific, particular, concrete areas. For thirty-three years, esteemed attendees, I have endeavored – forgive me for making this personal – for thirty-three years I have endeavored to show the significance of Goethe's Theory of Colors for a true knowledge of nature that penetrates to the essence of things, and the significance of Goethe's dispute with Newton, who is rooted in British nationalism! But, as I said, it is not only external political life that has been encircled; the deeply, deeply influential, brutal foreign scientific attitude has come to such a pass that it is still a laughing-stock for the physicist to speak of the justification of Goethe's theory of colors! But the time will come when, in this field, there will be a deeper understanding and the chapter “Goethe vindicated against Newton” will be revived, precisely on the basis of the spirituality of the most Germanic nature; and it will be revived in a completely different way than one might have dared to dream of today. One must then be able to bear the fact that one is regarded as a fool for representing in advance what must come, what must be recognized, when one is fully aware of it. But, as I said, this striving lives not only on the spiritual heights, but also in many ways in the German character. I could cite hundreds and hundreds of cases for this; one for many shall be cited, because we do not have time to cite many. One for many shall be cited: I would like to point to a small booklet published in 1856 by a simple pastor Rocholl in Sachsenberg in the Principality of Waldeck - a small booklet. It was published in 1856 and is called “Contributions to the History of a German Theosophy”. Today, one may find much of what is written in this little book fantastic; one may even be right in much of what is said when calling the little book fantastic. But this little book, published in 1856, shows Pastor Rocholl in an awakened, true spiritual striving that at least wants to penetrate world phenomena with a “supernatural sense,” with a “supernatural spirit.” And in wide-ranging spiritual views, an attempt is made to characterize how natural life and spiritual life, sensual life, are one, and how divine spiritual forces weave and work, and how man has the possibility to ascend to them. The level of education and the depth of knowledge are the things that come to light in such phenomena, which, as I said, can easily be ridiculed. But we also encounter this in other areas and with other personalities. Here, I would like to draw your attention, most esteemed attendees, to a spirit who, unfortunately, is all too forgotten: Christian Karl Planck. After the Swabian Vischer – the V-Vischer – referred to him in an essay, I tried again in more recent times, as early as the first edition of my “Welt- und Lebensanschauungen im neunzehnten Jahrhundert” (World and Life Views in the Nineteenth Century), to draw attention to this primordially German world-view personality, Christian Karl Planck. But what use is that today? People generally have other things to do than to look into the German character, or the most German character. I can only give a brief description here of what Planck's German nature was. And in his case it was certainly grasped out of his German nature, what he presented. We will see in a moment how conscious he was of the basis of his world view. I will illustrate this with an example. When people today look at the earth as natural scientists, they see it, let us say, as a geologist would see it. The earth is seen as it is built up from mineral forces, as known from geology. For Planck, such a view of the earth would not have been considered without higher world-view questions. For him, it would have been like looking at a tree and only wanting to accept the wood and bark, but not the leaves, flowers and fruits! It is clear to him that the leaves, flowers and fruits are part of what makes up the essence of the tree, and that anyone who only looks at the wood, bark and roots is not looking at the full tree. To Karl Christian Planck, this seemed to be an earthly consideration that is only held in the sense of geology. For Planck, the full earthly consideration is not only an ensouled, but also a spiritual-soul being. And man, as he walks on earth as a physical human being, belongs to the earth, to the essence of the earth, which one has to seek if one wants to learn to recognize the earth, just as one has to see the essence of the fruits and the flowers and leaves together with the essence of the tree if one wants to recognize the tree in its essence; a worldview - I would like to say - genuinely spiritual and genuinely interwoven with life. Christian Karl Planck wrote many books in an effort to gain recognition; he did not succeed! For example, in 1864 he wrote a book, his “Fundamentals of a Science of Nature”. And from this book I will read a passage to prove how much this Christian Karl Planck belongs to that forgotten, faded tone of German intellectual life - the German intellectual development that was conscious for some of the personalities who worked for him, as the work is from the primal power of German nationality. There Planck says in 1864:
the author's
People who have different ways of thinking first see it as pure folly – then it becomes a matter of course. This is how it was with the Copernican worldview; this is how it was with everything that belongs to the development of mankind's worldview. And Planck says words that prove how he consciously penetrated from the German spirit to his spirit-based worldview. And he continues:
1864, written before Wagner's Parsifal!
Karl Christian Planck wrote this in 1864; he died in 1880. In the last years of his life he had written his Testament of a German, in which he summarized all the individual lines of his world-view. In 1912 the second edition of this Testament appeared; it did not attract much attention and was not much studied. One had other works to deal with, which had appeared in the same publishing house at the time! For example, one had to deal with a world view that is truly not one that has somehow emerged from the German character or is even related to it! You can read more about this in my book, “Riddles of Philosophy.” However, the passage in question was not written under the influence of the war; it was written long before the war. In 1912, people were too busy dealing with Henri Bergson – yes, he is still called Bergson today, Henri Bergson he is still called – to deal with this Henri Bergson, who, as I mentioned last time, tells his Parisians all kinds of slanderous things in prominent places of his intellectual work! Next time he will also do it in Sweden. When you look at this Bergson: Let us highlight just one aspect of his philosophy, one aspect that does resonate with something that is truly being recognized today: the aspect where he says – I could of course highlight many other things, among other things – the beautiful sentence that has been so admired throughout Europe: that one can only recognize the soul if one comprehends it in its duration and in particular if one understands the sentence in relation to the essence of the soul “Duration endures”. I have had to read an awful lot about this infinitely ingenious sentence by Henri Bergson: “Duration lasts”. I have never been able to find it any differently than when one says “The wood is wooding” or “The money is moneying”. But let's ignore that. A fruitful world view would only be achieved if one did not start in an abstract way, as some do, who actually start with the most imperfect beings and go up to the most perfect, and believe that they have a perfect derivation, but if one starts from the most perfect, from man, and places man at the origin, and then considers the other kingdoms - animals, plants, minerals - and considers them in such a way that they have arisen like waste from the overall flow. Certainly, a good thought. But it is presented in a slightly distorted way by Henri Bergson. And what is essential: long before Bergson expressed it - I point this out in the second volume of my “Riddles of Philosophy” - this thought was expressed - as early as 1882 - by the German thinker Wilhelm Heinrich Preuss, most recently in his book “Geist und Stoff” (Spirit and Matter), but also in earlier books! There we find this idea powerfully expressed from the very basis that I have just characterized as the very basis of the German essence. One can now assume two things: Bergson, who expressed this idea later, may not have known Heinrich Preuss – which is just as unforgivable in a philosopher as if he had known him and failed to mention that he got this idea from this source – one could believe the latter, now that it has come out that entire pages of Bergson's books have been copied from Schelling or Schopenhauer! However, this is a basic feature of the times, isn't it, to confront German culture, which appears “mechanistic” to him, and which he says has come down from its great heights and only produces mechanistic things. I said it before: He probably expected that when the French shoot with guns and cannons, the Germans will come and quote Novalis and Goethe! He could hardly have expected that, could he? But he speaks of a “mechanistic culture”. I would like to know: is copying entire pages from German philosophers and then slandering them the opposite of the “mechanical”? But we do learn a great deal in this field, and we have to find our way through these things. But the only way to find one's way, dearest attendees, is to try, as a person living in Central Europe today, to delve into that which, from a certain point of view, is able to unfold this Central European and, above all, especially the German essence to unfold, the power that must be present today in the physical world in an external way, so that in our fateful time the German can defend itself against all attacking enemies. This same power lives, expressing itself in a different way, in the German spiritual being. The two are intimately connected. The two cannot be completely separated. In the distant future, when the fateful situation of the Central European German people in this fateful time is judged, history will have to be spoken of in this way. One needs only to consider a few figures, but these figures, which will speak to the most distant times, must come to mind when the following questions are asked: What, then, is actually confronting what is to unfold in Central Europe with the spiritual content just characterized? Not counting smaller nations: 741 million people encircle 150 million people in Central Europe! And do these 741 million people, who are facing the 150 million people, have reason to envy the ground on which these 150 million people stand? One need only remember that this humanity encircling Central Europe owns 69 million square kilometers of the earth – compared to 5 to 6 million square kilometers of the Central European population! 69 million square kilometers compared to 6 million square kilometers in Central Europe! 9.5 percent of the earth's population is pitted against 47 percent of the earth's population! So half the world is being called out against Central Europe. That will stand out in history in simple numbers! And how does this surrounding population, which does not even rely on direct combat but on starvation, how does this surrounding population view this population, this Central European culture, of which one says – the least one can hear –: The spirit – this spirit that is all around – fights against the raw material in the middle! And this view, we find it in a certain modification also when we look across to the East. And there we find, as it developed throughout the entire nineteenth century, one can say from the simple Russian people, who are predisposed to something completely different - you can read more about this in my little book “Thoughts During the Time of War”, which will soon be available again; at the moment it is out of print. There we find that a Russian intelligentsia is developing from the Russian people – but one could also follow the development in other areas – that grows up to hold very, very strange views. Much of what is in my little book Thoughts During the Time of War would have to be repeated – and much would have to be added to it – if one wanted to even begin to characterize the trend that is taking hold in Russian intellectual life, the intellectual life of the intelligentsia, which draws from the belief that Central Europe in particular, but also Western Europe, is basically an aged, decrepit culture, and that it must be replaced by the culture of the East, that this culture of the East is young and fresh and must be brought into Europe because everything within Europe has become decrepit. For example, we find – just to mention a few things, although I could of course talk about this for hours – we find, for example, as early as 1827, Kirejewskij indicates a tone that is then found again and again. Only, various things have been done to prevent the good Germans in particular from noticing this tone; sometimes strange ways have been sought to prevent the Germans from noticing this tone. One of these ways is this: after the lecture that I have given in various places about Tolstoy, no one will attribute to me the claim that I do not value Tolstoy precisely as a spirit of the very first order; but precisely with spirits of the very first order, whom one does not need to fight as spirits, one can find the characteristic peculiarities that develop in them out of their nationality. Now, even in Tolstoy's works of fiction, one finds this tone, this sense of the staleness and decrepitude of Central and Western European intellectual life. But, you will say, people have read Tolstoy's works, they can't possibly have forgotten that they found this in them! Something strange is going on here. Until Raphael Löwenfeld published his complete edition of Tolstoy's works at the end of the 1890s – which is the most accurate – all earlier translations had deleted the passages that were directed against Germanness! All the works that Löwenfeld translated before the complete edition was published – and who had the complete edition by Löwenfeld in their hands? – all of Tolstoy's works that had been translated by others before that, were presented to the German people in this way! In 1829, Kirejewskij said:
You see what the background here is – to make Russia Russian and then generously assign to the individual what one wants to assign to him. And seriously: this tone runs through the whole of Russian intellectual life. And in a strange way, it appears in various places in more recent times. For example, in [Michajlovskij] there is a Russian spirit that takes this - as he thinks - strangely decrepit, crippled, brutalized intellectual product of Central Europe, Goethe's “Faust”, and says: What then is this Goethe's “Faust” actually like as a personality? Well, just as in Central Europe one strives for metaphysics, so Faust strives metaphysically. —- He needs the expression, this Michajlovskij: a metaphysician is a person who has gone mad with fat! I don't know how many metaphysicians one has come to know with this characteristic! But he regards Goethe's Faust as such a metaphysician, who has become alien to all human life. But let us go to the end of the nineteenth century; there we find a mind like that of Sergius Jushakow; he wrote a book in 1885 that reflects much of what is currently in this Russian intellectual life: he despises Western Europe as something decrepit! He says, Yushakov: “Let us look across to Asia, where we find the fruits of European culture, which must be eradicated through Russia and replaced by something else. Let us look across to Asia, where we find these Western and Central European fruits of culture. There we find these Asian peoples, and it reminds Yushakov of an Asian legend that truly expresses what lies in the development of Asian peoples. He says: “These Asian peoples have expressed their destiny themselves by speaking of Ormuzd and Ahriman. Then there are the Iranian peoples, to whom the Persians and Hindus also belong; they have had to fight against the Turanian peoples, who are under the leadership of Ahriman. And as the people of Ormuzd, the Iranians, to whom the Persians and Hindus belong, have what they have conquered materially and spiritually through their culture, they have conquered it through the kindness of the good spirit Ormuzd against the evil Ahriman. But then, according to Jushakov, the evil Europeans came and did not help the Asians to continue their Ormuzd culture, but came to take away from them what they had received under Ormuzd and to deliver them to the bondage and dangers of the Ahriman culture. Russia must intervene against this unpeaceful, unloving Western European culture. Russia must turn, says Yushakov, towards Asia and join forces with the Asian peoples languishing under Ahriman, in order to save them from the parasitism of Western European culture. Yushakov says that it will be two powers that will join forces, two powers that express the greatest, most significant, and strongest cultural forces of the future. It will be two powers that will look towards Asia from Russia – I am not saying it, Yushakov is saying it; so if it sounds strange, read Yushakov! There are two powers: the simple Russian peasantry will join forces with the greatest bearer, with the noblest bearer of spirituality, with the Cossacks! Peasants and Cossacks will rescue the Asian population and the ancient Asian culture from the clutches of the Western Europeans. One day the world will owe this to Russia and its mission, which is made up of the deeds of the peasants and the noble Cossacks. The book that Sergius Jushakow wrote in 1885 is called: “The” - yes, it is called “The Anglo-Russian Conflict”. And he characterizes the Asian peoples from a Western European point of view in terms of what they have suffered. He says, for example: These Asian peoples are viewed by Western Europeans – he couldn't take the Germans, so he didn't take the Germans – these Asian peoples are viewed by Western Europeans, he says, as if they existed solely
And then Jushakow continues, summarizing what appears to him to be a great, pan-Asian ideal, so in summary, he says:
I do not wish anything similar for my homeland, says Yushakov, a leading Russian, in 1885 – about England! It is probably on this path that we should seek that strange world-historical consequence – the forging of the alliance between Russia and England! For at first little was noticed of the current, of the mission to Asia, which should have come about under the influence of the peasants and Cossacks. For the time being, we can only note that Russia has allied itself with England and France, the latter of which have thus betrayed European culture in reality! It has allied itself in order to uproot the decrepit, decrepit Europeanness root and branch, at least that is what they said. Dear attendees, it is necessary to speak out, as I said, without falling into the tone that is being struck around us, and anyone who is even a little familiar with this tone knows that today's tone has not tone of the English, French, Russians, without falling into the tone that is being struck around us today, purely on the basis of the facts, can point out what is going on within German intellectual life for self-reflection. There it is, after all, [that what lived in minds like Troxler, Planck, Preuss and so on, and in the minds of others – what was a germ, will also come to fruition as a flower and as fruit]! However, through this tone of German intellectual life, which still resonates today, a realization must come to those of you who are present: intellectual observers of the world are not the impractical people that they are often made out to be by the very clever people – and especially by the very practical people. Because that is, after all, the general tone, isn't it, that one thinks: Well, people like Planck, like Troxler or like Preuss and so on may have very nice thoughts - but they don't have a clue about practical life. That's where the practical people have to go, those practical people who, in their own opinion, have a practical insight into practical life. Because the others are those impractical idealists! Well, but I could also give you hundreds and hundreds of examples in support of the refutation of this sentence. Karl Christian Planck, for example, who was one of the most German of Germans, died in bitterness in 1880. And the dullards will no doubt say: something like megalomania sometimes emerges from the last thing he wrote - after time itself had driven him to a certain nervousness because he could not convey to his contemporaries what was in his heart. The dullards will even say: he became megalomaniac. But he died in 1880, and in 1881 his “Testament of a German” was already in print. It contained words that I will read to you now. So they were already written in 1880. Planck – about whom certainly quite practical diplomats, politicians and people who know everything about practical life will judge disparagingly – Christian Karl Planck spoke of the present war, of this war in which we are now embroiled. He spoke the following words in 1880. They were written by this “impractical idealist,” who was, however, a very practical thinker and who should have been put in a practical position, because the power that lives in the spiritual life also knows how to judge practical life correctly. This “impractical” Planck, who in 1880 wrote about the present war, which he knew would come, the words:
I ask you, how many diplomats believed – you can point the finger at them – much later, yes, much later, that Italy might still be dissuaded from participating in the war. I will only point out the one point. But these are the “practical” people, they have eaten practice for breakfast, lunch and dinner. But the unpractical Christian Karl Planck, in 1880 he characterized what happened in 1914, 1915 and so on, so that what he said back then has appeared again exactly in the real, actual facts! Oh, one should listen to what a spiritual man creating out of the real depths of the German essence would be able to create if this German essence were to once fully consciously stand on its own feet – symbolically speaking. But for this to happen, the present moment in world history must provide the right conditions. For the German spirit will also one day solve the problem for the world of the fact that it must be realized from within the German spirit what it means that power – the power of the incompetent, which crushes so many legitimate aspirations – is actually the ruling power in so many parts of the world! It is precisely in this area that the German spirit must have a healing effect. Without in any way seeking to flatter national pride, this can be emphasized in the present fateful hour from the facts themselves. Finally, let us point out to you, esteemed attendees, how those who were steeped in this German essence, who know how to grasp it with their whole soul, with their whole heart, how they always experienced what has now taken place. I may, since I have spent almost thirty years of my life in Austria and had to go through the last times just at the end of these thirty years within the struggles that Germanism had to wage there, [since I was] in the midst of these difficulties of the German essence, I would like to draw attention to how naturally it lived in a spirit like Robert Hamerling, one of the most German spirits in Austria, one of the best spirits in Central Europe in general, how he expressed what lived in him so beautifully: “Austria is my fatherland; Germany is my motherland!” These words express a vivid sense of the spiritual reality that has forged Germany and Austria into this Mitteleuropa out of necessity in these difficult times. But such minds as Robert Hamerling's not only grasped such a thing in its depth, in its full depth, but also experienced it, esteemed attendees. This is particularly evident when you look at Robert Hamerling – not, of course, in the poem that has been distributed and which so many people have fallen for, even quite clever people have fallen for it, it is, of course, a forgery, the prophetic poem that has now been widely published in the newspapers – I don't mean something like that, of course! Anyone who knows Robert Hamerling even a little recognizes it as a fake from the very first lines. But in Robert Hamerling's work, there are enough clues to see how this Mitteleuropa lived! In 1862, he wrote his “Germanenzug”. Let us highlight the “Germanenzug” from the many. In 1862, he wrote in his “Germanenzug” how the ancestors of the Germans moved among the Germanic peoples from Asia - this is described to us in a wonderful mood , as they camp there - it is evening - how they camp there still in Asia; it is a beautiful evening atmosphere: the setting sun, the rising moon, the Teutons are asleep as they move across. Only one is awake: the blond Teut. And above him appears the genius of the future Germans and speaks with him. And that which one must cite as a fundamental trait of the German striving for knowledge - the genius speaks with him, with the blond Teut of this German future - is expressed by Robert Hamerling through the genius of Germanness to the blond Teut. I would like to say: the beauty of what is a German trait is already evident in the “Philosophus Teutonicus”, in Jakob Böhme, where this Jakob Böhme regards all knowledge in such a way that this knowledge, insofar as it comes from the German mind as knowledge, is at the same time a kind of worship. Jakob Böhme says so beautifully:
, he means the depths of the blue sky
This mood also lived in Robert Hamerling when he let the genius of the German spirit speak to the blond Teut:
This mission of the German character - Robert Hamerling was already aware of it at the time he wrote his “Germanenzug” (The German Character). To see clearly the full world-historical, the all-embracing world-historical significance of this German nature – one can indeed look across to Asia in a different way from that in which Yushakov did: there one sees these Asiatic peoples, how they once, in primeval times, aspired upwards to the spiritual worlds. They brought it from India; they did it by sinking and muffling everything that forms the basis of the human ego, the center of the human being, into a kind of dream life. And by muffling the ego, they created something within themselves that arose out of a dream life, which introduced them to the spiritual that permeates and lives through the whole world. This world cannot and must not arise again as it was, as a witness of what remained from ancient times over there in Asia; for after the greatest impulse that earth-dwelling humanity could experience, the Christ-impulse, had broken into the development of earth-dwelling humanity, something else must come than this former elevation to the spiritual world. And this other - with the same inwardness, deep inwardness, with which the spirit was once to be experienced in the ancient Orient, with the same inwardness it is to be experienced again through this other; but this other is to develop in the exact opposite way: The ego is not to be paralyzed, it is to be strengthened, it is to be invigorated - precisely by rising up, by living to the full, Fichte, Schelling and Hegel, want the other spirits, who are rooted in the depths of German intellectual life, to penetrate into the spiritual world: And so this German essence is to give the Orient what it once had in the form of profound inwardness in pre-Christian times; it is to give the German essence in a new way, as it must be given in the post-Christian era. This was already clear to Robert Hamerling when he had the genius of the Germans speak to the blond Teut, the leader of the Germanic peoples, in his “Germanenzug”. Robert Hamerling draws attention to the fact that all cognition in the German is to be a kind of worship, that the German wants to know himself in such a way that he knows himself as born out of the divine-spiritual powers, living in the divine-spiritual powers, and being buried again with the divine-spiritual powers. That is why Robert Hamerling lets the genius of Germanness speak these beautiful words to the blond Teut:
So the one who, as a Central European German, feels at home in the intellectual life of Central Europe, which I have tried to characterize today, also in one of its faded tones, in one of its forgotten intellectual currents, but precisely in the intellectual current that shows which seeds, which roots of a striving for the real, for the real spirit, are anchored in German intellectual life. The insight that this is so will always give the one who recognizes and feels German essence within himself the justified conviction: Whatever arises from the 68 million square kilometers around against what lives on the 6 million square kilometers, whatever has such roots, such germs, will bear its blossoms and its fruits against all enemies in the way and as they are predisposed in it! This hope, this confidence and also this love for the German essence is precisely what characterizes anyone who truly recognizes the German essence. Let me summarize in four simple lines by Robert Hamerling, after I have tried to characterize such a Central European spirit to you. Let me summarize what can arise in the soul from an objective observation of the German character and immersion in this German character today, in the face of our difficult, fateful events. I believe that these four simple lines, with which I would like to conclude today's reflection, these four simple lines by Robert Hamerling, which state that it is true, that not only out of national overheating, but out of objective knowledge, it may be said:
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114. The Gospel of St. Luke: The Buddha and Zarathustra Streams Converge
19 Sep 1909, Basel Translated by Dorothy S. Osmond, Owen Barfield |
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You live in a Cosmos permeated by Spirit, among cosmic Gods and spiritual Beings; you are born of the Spirit and rest in the Spirit; with every indrawn breath you inhale divine Spirit; with every exhalation you may make an offering to the great Spirit!’ |
With his profound insight into the mysteries of existence, Goethe hints at this in the words: From my father I have my stature And life's serious conduct; From my mother a happy nature And delight in telling fables. |
For this reason the Solomon Jesus had to inherit power from the father, because it was his mission to transmit to the world the divine forces radiating through the world in Space. |
114. The Gospel of St. Luke: The Buddha and Zarathustra Streams Converge
19 Sep 1909, Basel Translated by Dorothy S. Osmond, Owen Barfield |
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[ 1 ] Every great spiritual stream in the world has its particular mission. These streams are not isolated and are separated only during certain epochs; then they merge and mutually fructify each other. The Event of Palestine is an illustration of one most significant fusion of the spiritual streams in humanity. We have set ourselves the task of understanding the Event of Palestine with increasing clarity. But conceptions of the world and of life do not, as some people seem to imagine, move through the air as pure abstractions and ultimately unite. They are borne by Beings, by Individualities. When a system of thought comes into existence for the first time it must be presented by an Individuality, and when these spiritual streams unite and fertilize each other, something quite definite must also happen in the Individualities who are the bearers of the world-conceptions in question. [ 2 ] The concrete facts connected with the fusion of Buddhism and Zoroastrianism in the Event of Palestine as described in yesterday's lecture, may have seemed very complicated. But if we were content to speak of the happenings in an abstract way and not in concrete detail, it would only be necessary to show how these two streams united. As anthroposophists, however, it is our task to give accounts of the two Individualities who were the actual bearers of these world-conceptions as well as to call attention to the contents of the teachings. Anthroposophists must always endeavour to get away from abstractions and arrive at concrete realities, so you should not be surprised to find such complicated facts connected with a happening as momentous as the fusion of Buddhism and Zoroastrianism. [ 3 ] This fusion necessarily entailed slow and gradual preparation. We have heard how Buddhism streamed into and worked in the personality born as the child of Joseph and Mary of the Nathan line of the House of David, as related in the Gospel of St. Luke. Joseph and Mary of the Solomon line of the House of David resided originally in Bethlehem with their child Jesus, as recorded in the Gospel of St. Matthew. This child of the Solomon line bore within him the Individuality who, as Zarathustra, or Zoroaster, had inaugurated the ancient Persian civilization. Thus at the beginning of our era, side by side and represented by actual Individualities, we have the stream of Buddhism on the one hand (as described in the Gospel of St. Luke), and on the other the stream of Zoroastrianism in the Jesus of the Solomon line (as described in the Gospel of St. Matthew). The births of the two boys did not occur at exactly the same time. [ 4 ] I shall have to say things to-day that are not found in the Gospels; but you will understand the Bible all the better if you learn from investigations of the Akashic Chronicle something about the consequences and effects of facts indicated in the Gospels. It must never be forgotten that the words at the end of the Gospel of St. John hold good for all the Gospels—that the world itself could not contain the books that would have to be written if all the facts were presented. The revelations vouchsafed to humanity through Christianity are not of a kind that could have been written down and presented to the world once and for ever as a complete record. Christ's words are true: ‘I am with you always, until the end of the world!’ He is there not as a dead but as a living Being, and what He has to reveal can always be perceived by those whose spiritual eyes are opened. Christianity is a living stream and its revelations will endure as long as human beings are able to receive them. Thus certain facts will be presented to-day, the consequences of which are indicated in the Gospels, though not the facts themselves. Nevertheless you can put them to the test and you will find them substantiated. [ 5 ] The births of the two Jesus children were separated by a period of a few months. But Jesus of the Gospel of St. Luke and John the Baptist were both born too late to have been victims of the so-called ‘massacre of the innocents’. Has the thought never struck you that those who read about the Bethlehem massacre must ask themselves: How could there have been a John? But the facts can be substantiated in all respects. The Jesus of St. Matthew's Gospel was taken to Egypt by his parents, and John, supposedly, was born shortly before or about the same time. According to the usual view, John remained in Palestine, but in that case he would certainly have been a victim of Herod's murderous deed. You see how necessary it is to devote serious thought to these things; for if all the children of two years old and younger were actually put to death at that time, John would have been one of them. But this riddle will become intelligible if, in the light of the facts disclosed by the Akashic Chronicle, you realize that the events related in the Gospels of St. Luke and St. Matthew did not take place at the same time. The Nathan Jesus was born after the Bethlehem massacre; so too was John. Although the interval was only a matter of months, it was long enough to make these facts possible. [ 6 ] You will also learn to understand the Jesus of the Gospel of St. Matthew in the light of the more intimate facts. In this boy was reincarnated the Zarathustra-Individuality, from whom the people of ancient Persia had once received the teaching concerning Ahura Mazdao, the great Sun Being. We know that this Sun Being must be regarded as the soul and spirit of the external, physical sun. Hence Zarathustra was able to say: ‘Behold not only the radiance of the physical sun; behold, too, the mighty Being who sends down His spiritual blessings as the physical sun sends down its beneficient light and warmth!’—Ahura Mazdao, later called the Christ—it was He whom Zarathustra proclaimed to the people of Persia, but not yet as a Being who had sojourned on the Earth. Pointing to the sun, Zarathustra could only say: ‘There is His habitation; He is gradually drawing near and one day He will live in a body on the Earth!’ [ 7 ] The great differences between Zoroastrianism and Buddhism are obvious as long as they were separate; but the differences were resolved through their union and rejuvenation in the events of Palestine. [ 8 ] Let us once again consider what Buddha gave to the world. Buddha's teaching was presented in the Eightfold Path—this being an enumeration of the qualities needed by the human soul if it is to escape the harsh effects of Karma. In course of time Buddha's teaching must be developed as compassion and love by men individually, through their own feelings and sense of morality. I also told you that when the Bodhisattva became Buddha, this was a crucial turning-point in evolution. Had the full revelation of the Bodhisattva in the body of Gautama Buddha not taken place at that time, it would not have been possible for the souls of all human beings to unfold what we call ‘law-abidingness’—‘Dharma’—which a man can only develop from his own being by expelling the content of his astral nature in order to liberate himself from all harsh effects of Karma. The Buddhist legend indicates this in a wonderful way by saying that Buddha succeeded in ‘turning the Wheel of the Law’. This means that the enlightenment of the Bodhisattva and his ascent to Buddhahood enabled a force to stream through the whole of humanity as the result of which men could now evolve ‘Dharma’ from their own souls and gradually fathom the profundities of the Eightfold Path. This possibility began when Buddha first evolved the teaching upon which the moral sense of men on Earth was actually to be based. Such was the task of the Bodhisattva who became Buddha. We see how individual tasks are allotted to the great Individualities when we find in Buddhism all that man can experience in his own soul as his great ideal. The ideal of the human soul what man is and can become—that is the essence of Buddha's teaching and it sufficed as far as his particular mission was concerned. [ 9 ] Everything in Buddhism has to do with inwardness, with human nature and its inner development; genuine, original Buddhism contained no ‘cosmology’—although it was introduced later on. The essential mission of the Bodhisattva was to bring to men the teaching of the deep inwardness of their own souls. Thus in certain sermons Buddha avoids any definite reference to the Cosmos. Everything is expressed in such a way that if the human soul allows itself to be influenced by Buddha's teaching, it can become more and more perfect. Man is regarded as a self-contained being apart from the great Universe whence he proceeded. It is because this was connected with the special mission of the Bodhisattva that Buddha's teaching, when truly understood, has such a warming, deepening effect upon the soul; for this reason too the teaching seems to those who concern themselves with it to be permeated with such intensity of feeling and such inner warmth when it appears again, rejuvenated, in the Gospel of St. Luke. [ 10 ] The task of the Individuality incarnated as Zarathustra in ancient Persia was altogether different—in point of fact exactly the opposite. Zarathustra taught of the God without; he taught men to apprehend the great Cosmos spiritually. Buddha directed man's attention to his own inner nature, saying that as the result of development there gradually appear, out of the previous state of ignorance, the ‘six organs’ of which we have spoken, namely, the five sense-organs and Manas. But everything within man was originally born out of the Cosmos. We should have no eye sensitive to light if the light itself had not brought the eye to birth from out of the organism. Goethe said: ‘The eye was created by the light for the light.’ This is a profound truth. The light formed the eye out of neutral organs once present in the human body. In the same way, all the spiritual forces in the Universe work formatively upon man. Everything within him was organized, to begin with, out of divine-spiritual forces. Hence for every ‘inner’ there is an ‘outer’. The forces that are found within man stream into him from outside. And it was the task of Zarathustra to point to the realities that are outside, in man's environment. Hence, for example, he spoke of the ‘Amshaspands’, the great Genii, of whom he enumerated six—in reality there are twelve, but the other six are hidden. These Amshaspands work from outside as the creators and moulders of the organs of the human being. Zarathustra showed that behind the human sense-organs stand the Creators of man; he pointed to the great Genii, to the powers and forces outside man. Buddha pointed to the forces working within man. Zarathustra also pointed to forces and beings below the Amshaspands, calling them the ‘Izards’ or ‘Izeds’. They too penetrate into man from outside in order to work at the inner organization of his bodily nature. Here again Zarathustra was directing attention to spiritual realities in the Cosmos, to external conditions. And whereas Buddha pointed to the actual thought-substance out of which the thoughts arise from the human soul, Zarathustra pointed to the ‘Ferruers’ or ‘Fravashars’, to the ‘world-creative thoughts’ pervading the Universe and surrounding us everywhere. For the thoughts that arise in man are everywhere in existence in the world outside. [ 11 ] Thus it was the mission of Zarathustra to inculcate into men an attitude of mind particularly concerned with analysing the phenomena of the external world, to present a view of the Universe to a people whose task was to labour in the outer world. This mission was in keeping with the special characteristics of the ancient Persians and the function of Zarathustra was to promote energy and efficiency in this work, although his methods may have taken a form that would be repellant to modern man. Zarathustra's mission was to engender vigour, efficiency and certainty of aim in outer activity through the knowledge that man has not only shelter and support in his own inner being but rests in the bosom of a divine-spiritual world and can therefore say to himself: ‘Whatever your place in the world may be, you are not alone. You live in a Cosmos permeated by Spirit, among cosmic Gods and spiritual Beings; you are born of the Spirit and rest in the Spirit; with every indrawn breath you inhale divine Spirit; with every exhalation you may make an offering to the great Spirit!’ Because of his special mission, Zarathustra's own Initiation was necessarily different from that of the other great missionaries of humanity. [ 12 ] Let us consider what the Individuality incarnated in Zarathustra was able to achieve. So lofty was his stage of development that he could make provision in advance for the next (Egyptian) stream of culture. Zarathustra had two pupils: the Individualities who appeared again later on as the Egyptian Hermes and as Moses respectively. When these two Individualities were again incarnated in order to carry forward their work for humanity, the astral body sacrificed by Zarathustra was integrated into the Egyptian Hermes. Hermes bore within him the astral body of Zarathustra which had been transmitted to him in order that all the knowledge of the Universe possessed by Zarathustra might again be made manifest and take effect in the outer world. The etheric body of Zarathustra was transmitted to Moses. And because whatever evolves in Time is connected with the etheric body, when Moses became conscious of the secrets contained in his etheric body, he was able to create the mighty pictures of happenings in Time presented in Genesis. In this way Zarathustra worked on through the power of his Individuality, inaugurating and influencing Egyptian culture and the culture of the ancient Hebrews that issued from it. [ 13 ] Through his Ego too, such an Individuality is destined to fulfil a great mission. The Ego of Zarathustra incarnated again and again in other personalities, for an Individuality of such advanced development can always consecrate an astral body and strengthen an etheric body for his own use, even when he has relinquished his original bodies to others. Thus six hundred years before our era, Zarathustra was born again in ancient Chaldea as Zarathas or Nazarathos, who became the teacher of the Chaldean Mystery-schools; he was also the teacher of Pythagoras and again acquired profound insight into the phenomena of the outer world. If we steep ourselves in the wisdom of the Chaldeans with the help, not of Anthropology but of Anthroposophy, an inkling will dawn in us of what Zarathustra, as Zarathas or Nazarathos, taught in the Mystery-schools of ancient Chaldea. [ 14 ] The whole of his teaching, as we have heard, was given with the aim of bringing about concord and harmony in the outer world. His mission also included the art of organizing empires and institutions in keeping with the progress of humanity and with order in the social life. Hence those who were his pupils might rightly be called, not only great ‘Magi’, great ‘Initiates’, but also ‘Kings’, that is to say, men versed in the art of establishing social order in the external world. [ 15 ] Deep and fervent attachment to the Individuality (not the personality) of Zarathustra prevailed in the Mystery-schools of Chaldea. These Wise Men of the East felt that they were intimately connected with their great leader. They saw in him the ‘Star of Humanity’, for ‘Zoroaster’ (Zarathustra) means ‘Golden Star’, or ‘Star of Splendour’. They saw in him a reflection of the Sun itself. And with their profound wisdom they could not fail to know when their Master was born again in Bethlehem. Led by their ‘Star’, they brought as offerings to him the outer symbols for the most precious gift he had been able to bestow upon men. This most precious gift was knowledge of the outer world, of the mysteries of the Cosmos received into the human astral body in thinking, feeling and willing; hence the pupils of Zarathustra strove to impregnate these soul-forces with the wisdom that can be drawn from the deep foundations of the divine-spiritual world. Symbols for this knowledge—which can be acquired by mastering the secrets of the outer world—were gold, frankincense and myrrh: gold the symbol of thinking, frankincense—the symbol of the piety which pervades man as feeling, and myrrh—the symbol of the power of will. Thus by appearing before their Master when he was born again in Bethlehem the Magi gave evidence of their union with him. The writer of the Gospel of St. Matthew relates what is literally true when he describes how the Wise Men among whom Zarathustra had once worked knew that he had reappeared among men, and how they expressed their connection with him through the three symbols of gold, frankincense and myrrh—the symbols for the precious gift he had bestowed upon them. [ 16 ] The need now was that Zarathustra, as Jesus of the Solomon line of the House of David, should be able to work with all possible power in order to give again to men, in a rejuvenated form, everything he had already given in earlier times. For this purpose he had to gather together and concentrate all the power he had ever possessed. Hence he could not be born in a body from the priestly line of the House of David but only in one from the kingly line. In this way the Gospel of St. Matthew indicates the connection of the kingly name in ancient Persia with the ancestry of the child in whom Zarathustra was incarnated. Indications of these happenings are also contained in ancient Books of Wisdom originating in the Near East. Whoever really understands these Books of Wisdom reads them differently from those who are ignorant of the facts and therefore confuse everything. In the Old Testament there are, for instance, two prophecies: one in the apocryphal Books of Enoch pointing more to the Nathan Messiah of the priestly line, and the other in the Psalms referring to the Messiah of the kingly line. Every detail in the scriptures harmonizes with the facts that can be ascertained from the Akashic Chronicle. It was necessary for Zarathustra to gather together all the forces he had formerly possessed. He had surrendered his astral and etheric bodies to Hermes and Moses respectively, and through them to Egyptian and Hebraic culture. It was necessary for him to re-unite with these forces, as it were to fetch back from Egypt the forces of his etheric body. A profound mystery is here revealed to us: Jesus of the Solomon line of the House of David, the reincarnated Zarathustra, was led to Egypt, for in Egypt were the forces that had streamed from his astral body and his etheric body when the former had been bestowed upon Hermes and the latter upon Moses. Because he had influenced the culture and civilization of Egypt, he had to gather to himself the forces he had once relinquished. Hence the ‘Flight into Egypt’ and its spiritual consequences: the absorption of all the forces he now needed in order to give again to men in full strength and in a rejuvenated form, what he had bestowed upon them in past ages. [ 17 ] Thus the history of the Jesus whose parents resided originally in Bethlehem is correctly related by St. Matthew. St. Luke relates only that the parents of the Jesus of whom he is writing resided in Nazareth, that they went to Bethlehem to be ‘taxed’ and that Jesus was born during that short period. The parents then returned to Nazareth with the child. In the Gospel of St. Matthew we are told that Jesus was born in Bethlehem and that he had to be taken to Egypt. It was after their return from Egypt that the parents settled in Nazareth, for the child who was the reincarnation of Zarathustra was destined to grow up near the child who represented the other stream—the stream of Buddhism. Thus the two streams were brought together in actual reality. [ 18 ] The Gospels become especially profound when they are indicating essential facts. The quality in the human being that is connected more with will and power, with the ‘kingly’ nature (speaking in the technical sense), is known by those cognisant of the mysteries of existence to be transmitted by the paternal element in heredity. On the other hand, the inner nature that is connected with wisdom and inner mobility of spirit, is transmitted by the maternal element. With his profound insight into the mysteries of existence, Goethe hints at this in the words:
[ 19 ] You can find this truth substantiated again and again in the world. Stature, the outer form, whatever expresses itself directly in the outer structure, and in ‘life's serious conduct’—this is connected with the character of the Ego and is inherited from the paternal element. For this reason the Solomon Jesus had to inherit power from the father, because it was his mission to transmit to the world the divine forces radiating through the world in Space. This is expressed by the writer of the Gospel of St. Matthew in the most wonderful way. The incarnation of an Individuality was announced from the spiritual world as an event of great significance and it was announced, not to Mary, but to Joseph, the father. Truths of immense profundity lie behind all this; such things must never be regarded as fortuitous. Inner traits and qualities such as are inherited from the mother, were transmitted to the Jesus of the Nathan line. Hence the birth of the Jesus of the Gospel of St. Luke was announced to the mother. Such is the profundity of the facts narrated in the scriptures!—But let us continue. [ 20 ] The other facts described are also full of significance. A forerunner of Jesus of Nazareth was to arise in John the Baptist. To say more about the Individuality of the Baptist will only be possible as time goes on. But to begin with we will consider the picture presented to us—John as the herald of the Being who was to come in Jesus. John proclaimed this by gathering together and summarizing with infinite power everything contained in the old Law. What the Baptist wished to bring home to men was that there must be observance of what was written in the old Law but had grown old in civilization and had been forgotten; it was mature, but was no longer heeded. Therefore what John required above all was the power possessed by a soul born as a mature—even overmature—soul into the world. He was born of old parents; from the very beginning his astral body was pure and cleansed of all the forces which degrade man, because the aged parents were unaffected by passion and desire. There again, profound wisdom is expressed in the Gospel of St. Luke. For such an Individuality, too, provision is made in the Mother-Lodge of humanity. Where the great Manu guides and directs the processes of evolution in the spiritual realm, from thence the streams are sent whithersoever they are needed. An Ego such as that of John the Baptist was born into a body under the immediate guidance and direction of the great Mother-Lodge of humanity in the central sanctuary of earthly spiritual life. The John-Ego descended from the same holy region (Stätte) as that from which the soul-being of the Jesus-child of the Gospel of St. Luke descended, save that upon Jesus there were chiefly bestowed qualities not yet permeated by an Ego in which egoistic traits had developed: that is to say, a young soul was guided to the place where the reborn Adam was to incarnate. [ 21 ] It will seem strange to you that a soul without a really developed Ego could be guided from the great Mother-Lodge to a certain place. But the same Ego that was withheld from the Jesus of the Gospel of St. Luke was bestowed upon the body of John the Baptist; thus the soul-being in Jesus of the Gospel of St. Luke and the Ego-being in John the Baptist were inwardly related from the beginning. Now when the human embryo develops in the body of the mother, the Ego unites with the other members of the human organism in the third week, but does not come into operation until the last months before birth and then only gradually. Not until then does the Ego become active as an inner force; in a normal case, when an Ego quickens an embryo, we have to do with an Ego that has come from earlier incarnations. In the case of John, however, the Ego in question was inwardly related to the soul-being of the Nathan Jesus. Hence according to the Gospel of St. Luke, the mother of Jesus went to the mother of John the Baptist when the latter was in the sixth month of her pregnancy, and the embryo that in other cases is quickened by its own Ego was here quickened through the medium of the other embryo. The child in the body of Elisabeth begins to move when the mother bearing the Nathan Jesus-child approaches; and it is the Ego through which the child in the other mother (Elisabeth) is quickened.1 (Luke I, 39–44). Such was the deep connection between the Being who was to bring about the fusion of the two spiritual streams and the other who was to announce His coming! [ 22 ] Events of great sublimity take place at the beginning of our era. When, as so often happens, people say that truth should be simple, this is due to indolence and a dislike of having to wrestle with many concepts; but the greatest truths can be apprehended only when the spiritual faculties are exerted to their utmost capacity. If considerable efforts are needed to describe a machine, it is surely unreasonable to demand that the greatest truths should also be the simplest! Truth is inevitably complicated, and the most strenuous efforts must be made if it is desired to acquire some understanding of the truths relating to the Events of Palestine. Nobody should lend himself to the objection that the facts are unduly complicated; they are complicated because here we have to do with the greatest of all happenings in the evolution of the Earth. [ 23 ] Thus we see two Jesus-children growing up. The son of Joseph and Mary of the Nathan line was born of a young mother (in Hebrew the word ‘Alma’ would have been used), for a soul of such a nature must necessarily be born of a very young mother. After their return from Bethlehem this couple continued to live in Nazareth with their son. They had no other children; the mother was to be the mother of this Jesus only. When Joseph and Mary of the Solomon line returned with their son from Egypt, they settled in Nazareth and, as related in the Gospel of St. Mark, had several more children: Simon, Judas, Joseph, James and two sisters. (Mark VI, 3). The Jesus-child who bore within him the Individuality of Zarathustra unfolded with extraordinary rapidity powers that will inevitably be present when such a mighty Ego is working in a body. The nature of the Individuality in the body of the Nathan Jesus was altogether different, the most important factor there being the Nirmanakaya of Buddha overshadowing this child. Hence when the parents had returned from Bethlehem, the child is said to have been full of wisdom—that is, in his etheric body; he was “filled with wisdom and the grace of God was upon him.” (Luke II, 40). But he grew up in such a way that the ordinary human qualities connected with understanding and knowledge of the external world developed in him exceedingly slowly. A superficial observer would have called this child comparatively backward—if account had been taken only of his intellectual capacities. But instead there developed in him the power streaming from the overshadowing Nirmanakaya of Buddha. He unfolded a depth of inwardness comparable with nothing of the kind in the world, a power of feeling that had an extraordinary effect upon everyone around him. Thus in the Nathan Jesus we see a Being with infinite depths of feeling, and in the Solomon Jesus an Individuality of exceptional maturity, having profound understanding of the world. [ 24 ] Words of great significance had been spoken to the mother of the Nathan Jesus, the child of deep feeling. When Simeon stood before the newborn child and beheld above him the radiance of the Being he had been unable to see in India as the Buddha, he foretold the momentous events that were now to take place; but he spoke also of the ‘sword that would pierce the mother's heart’. These words too refer to something we shall endeavour to understand. [ 25 ] The parents were in friendly relationship and the children grew up as near neighbours until they were about twelve years old. When the Nathan Jesus reached this age his parents went to Jerusalem ‘after the custom’, to take part in the Feast of the Passover, and the child went with them, as was usual. We now find in the Gospel of St. Luke the mysterious narrative of the twelve-year-old Jesus in the temple. As the parents were returning from the Feast they suddenly missed the boy; failing to find him among the company of travellers they turned back again and found him in the temple conversing with the learned doctors, all of whom were astonished at his wisdom. [ 26 ] What had happened? We will enquire of the imperishable Akashic Chronicle. The facts of existence are by no means simple. What had happened on this occasion may also happen in a different way elsewhere in the world. At a certain stage of development some individuality may need conditions differing from those that were present at the beginning of his life. Hence it repeatedly happens that someone lives to a certain age and then suddenly falls into a state of deathlike unconsciousness. A transformation takes place: his own Ego leaves him and another Ego passes into his bodily constitution. Such a change occurs in other cases too; it is a phenomenon known to every occultist. In the case of the twelve-year-old Jesus, the following happened. The Zarathustra-Ego which had lived hitherto in the body of the Jesus belonging to the kingly or Solomon line of the House of David in order to reach the highest level of his epoch, left that body and passed into the body of the Nathan Jesus who then appeared as one transformed. His parents did not recognize him; nor did they understand his words, for now the Zarathustra-Ego was speaking out of the Nathan Jesus. This was the time when the Nirmanakaya of Buddha united with the cast-off astral sheath and when the Zarathustra-Ego passed into him. This child, now so changed that his parents did not know what to make of him, was taken home with them. [ 27 ] Not long afterwards the mother of the Nathan Jesus died, so that the child into whom the Zarathustra-Ego had now passed was orphaned on the mother's side. As we shall see, the fact that the mother died and the child was left an orphan is especially significant. Nor could the child of the Solomon line continue to live under ordinary conditions when the Zarathustra-Ego had gone out of him. Joseph of the Solomon line had already died, and the mother of the child who had once been the Solomon Jesus, together with her children James, Joseph, Simon, Judas and the two daughters, were taken into the house of the Nathan Joseph; so that Zarathustra (now in the body of the Nathan Jesus-child) was again living in the family (with the exception of the father) in which he had incarnated. In this way the two families were combined into one, and the mother of the brothers and sisters—as we may call them, for in respect of the Ego they were brothers and sisters—lived in the house of Joseph of the Nathan line with the Jesus whose native town—in the bodily sense—was Nazareth. [ 28 ] Here we see the actual fusion of Buddhism and Zoroastrianism. For the body now harbouring the mature Ego-soul of Zarathustra had been able to assimilate everything that resulted from the union of the Nirmanakaya of Buddha with the discarded astral sheath. Thus the Individuality now growing up as ‘Jesus of Nazareth’ bore within him the Ego of Zarathustra irradiated and pervaded by the spiritual power of the rejuvenated Nirmanakaya of Buddha. In this sense Buddhism and Zoroastrianism united in the soul of Jesus of Nazareth. When Joseph of the Nathan line also died, comparatively soon, the Zarathustra-child was in very fact an orphan and felt himself as such; he was not the being he appeared to be according to his bodily descent; in respect of the spirit he was the reborn Zarathustra; in respect of bodily descent the father was Joseph of the Nathan line and the external world could have no other view. [ 29 ] St. Luke relates it and we must take his words exactly:
[ 30 ] and now it is not said simply that he was a ‘son’ of Joseph, but: ‘being as was supposed the son of Joseph’ (Luke III, 21–23)—for the Ego had originally incarnated in the Solomon Jesus and was therefore not connected fundamentally with the Nathan Joseph. [ 31 ] ‘Jesus of Nazareth’ was now a Being, whose inmost nature comprised all the blessings of Buddhism and Zoroastrianism. A momentous destiny awaited him—a destiny altogether different from that of any others baptized by John in the Jordan. And we shall see that later on, when the Baptism took place, the Christ was received into the inmost nature of this Being. Then, too, the immortal part of the original mother of the Nathan Jesus descended from the spiritual world and transformed the mother who had been taken into the house of the Nathan Joseph, making her again virginal.2 Thus the soul of the mother whom the Nathan Jesus had lost was restored to him at the time of the Baptism in the Jordan. The mother who had remained to him harboured within her the soul of his original mother, called in the Bible the ‘Blessed Mary’.
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14. Four Mystery Plays: The Guardian of the Threshold: Scene 10
Translated by Harry Collison |
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But, more than any other spirit, man Requires a god who doth not only ask For admiration when his outward form Reveals itself in glory to the soul, But One who radiates His highest power When He Himself doth dwell within man's soul, And loving unto death foretelleth life. |
In some long-past existence, it was she Who caused the son to leave his father's home; And now she leads the son to him again. The soul, which in Thomasius now dwells In former life was to that one which now Fulfils itself within Capesius, As son to father bound by ties of blood. The father will not now through Lucifer Demand the debt Maria owes to him, For by Christ's power, the debt hath been annulled. |
14. Four Mystery Plays: The Guardian of the Threshold: Scene 10
Translated by Harry Collison |
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The Temple of the Mystic League mentioned in the first and second scenes. Here Benedictus, Torquatus, and Trustworthy have the robes and insignia of their office of Hierophant as described in the ‘Portal of Initiation.’ The Eastern altar supports a golden sphere; a blue sphere rests upon the Southern altar; whilst the sphere upon the altar of the West is red. As the scene opens Benedictus and Hilary are standing at the altar in the East; Bellicosus and Torquatus at the altar in the South; Trustworthy at the altar in the West; then enter Thomasius, Capesius, Strader then Maria, Felix Balde, and Dame Balde, and later on the Soul of Theodora; and last of all the four Soul-Forces. [East is here at right of stage, West at left.] Benedictus: Hilary: (Hilary knocks within the Temple; then enter Thomasius, Capesius, Maria, Felix Balde, Dame Balde, and Strader. Trustworthy and Torquatus so guide their entrance that when they come to the middle of the Temple, Thomasius is standing in front of Benedictus and Hilary, Capesius in front of Bellicosus and Torquatus, Strader in front of Trust-worthy, whilst Maria is with Felix and Dame Balde.) My son, the words man utters in this place Thomasius: Torquatus (in the South, to Capesius): Capesius: Torquatus: Capesius: Torquatus: Benedictus (in the East): Maria: Benedictus (turning to Maria): Magnus Bellicosus (speaking to Hilary and Benedictus, but frequently turning to Felix Balde and Dame Balde): Dame Balde: Felix Balde: Trustworthy (in the West, to Strader): Strader: Theodora (becoming visible, as a spirit-being, at Strader's side): Strader: (Philia, Astrid, Luna, and the Other Philia appear in a glowing cloud of light.) The Other Philia: Philia: Astrid: Luna: Curtain falls while all the characters, including Theodora, Philia, Astrid, Luna, and the Other Philia are still inside the Temple |
182. How Do I Find the Christ?
16 Oct 1918, Zurich Translated by Alan P. Shepherd, Dorothy S. Osmond |
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is contained in several volumes of the series: Ante-Nicene Christian Library; Translations of the Writings of the Fathers down to A.D. 325. (Published by T. & T. Clark, Edinburgh, 1874.) The text of the translation of De Carne Christi (On the Flesh of Christ) is to be found in Vol. |
The wicked spirit, bidden speak by a follower of Christ, will as readily make the truthful confession that he is a demon, as elsewhere he has falsely asserted that he is a god ...’ In Vol. VII of the same series, The Five Books of Tertullian against Marcion, the translator includes in his Introductory Notice (p. |
182. How Do I Find the Christ?
16 Oct 1918, Zurich Translated by Alan P. Shepherd, Dorothy S. Osmond |
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A translation of the writings of Tertullian by Peter Holmes, D.D., is contained in several volumes of the series: Ante-Nicene Christian Library; Translations of the Writings of the Fathers down to A.D. 325. (Published by T. & T. Clark, Edinburgh, 1874.) The text of the translation of De Carne Christi (On the Flesh of Christ) is to be found in Vol. XV (vol. 2), pp. 163–214. Vol. XV (vol. 1) includes Tertullian's Apologeticus, one of the writings in which he inveighs against the Romans for their persecutions of the Christians. The following is a typical passage from chapter 1:
It is also in the Apologeticus (p. 99) that a passage occurs on the subject of possession by demons: ‘Let a person be brought before your tribunals, who is plainly under demoniacal possession. The wicked spirit, bidden speak by a follower of Christ, will as readily make the truthful confession that he is a demon, as elsewhere he has falsely asserted that he is a god ...’ In Vol. VII of the same series, The Five Books of Tertullian against Marcion, the translator includes in his Introductory Notice (p. XVI) the following quotation from Vincentius Lirinesis: ‘And for his (Tertullian's) wit, was he not so excellent, so grave, so forcible, that he scarce ever undertook the overthrow of any position, but that either by quickness of wit he undermined, or by weight of reason he crushed it? Further, who is able to express the praises which his style of speech deserves, which is fraught (I know none like it) with that cogency of reason, that such as it cannot persuade, it compels to assent: whose so many words almost are so many sentences; whose so many sentences, so many victories? This know Marcion and Apelles, Praxens and Hermogenes, Jews, Gentiles, Gnostics, and divers others, whose blasphemous opinions he hath overthrown with his many and great volumes, as it had been with thunderbolts ...’ |
282. Speech and Drama: Further Study of the Sounds of Speech
21 Sep 1924, Dornach Translated by Mary Adams |
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You are probably familiar with the delightful little story illustrative of the saying: Der Ton macht die Musik.3 Little Itzig writes home to his father: ‘Dear Father, send me a gulden!’ The father cannot read, so takes the letter to a notary who reads out to him in a peremptory, rude tone of voice: ‘Dear Father, send me a gulden!’ |
Is that really what he says?' But now the poor father cannot after all find it in his heart to leave the matter at that, so he goes to the parson. The parson takes the letter and reads out to him in a gentle, quiet tone : ‘Dear Father, send me a gulden!’ |
Such things were well known to the men of earlier times, just as they knew too that the art of music takes us back to the Gods of the past, the plastic and pictorial arts lead us an to the Gods of the future, while the art of drama, standing between the two, conjures up the Spirits of the time in which we live. |
282. Speech and Drama: Further Study of the Sounds of Speech
21 Sep 1924, Dornach Translated by Mary Adams |
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My dear Friends, In times past when men had a more intense, but of course still instinctive, feeling of what it is in man that reveals itself in his speaking, they were aware of the process that does actually take place in the forming of speech, a process that consists in the astral body laying hold—quite simply—of the etheric. today we speak and talk, knowing no more of what is going on within us at the time than we do in regard to any other of our actions; for of the complicated inner processes that accompany all human activities we are quite unaware. And it is of course only right that we do not watch our actions too closely while we are doing them, or they would lose their spontaneity. But one who sets out to be an artist in the forming of speech and in the use of mime and gesture must learn to recognise how astral body and ether body have here found their way into an independent co-operation; at any rate, during the time of his training the reality of this should be constantly present to his consciousness. The artist must have felt—I do not say he must have seen, but he must have experienced in feeling what it means when we say that through the working together of astral body and ether body a second man has been begotten within us, has been set free within us, and lives in speech. The life that now makes its appearance is, however, so richly and delicately formed within that it is in fact difficult for us to perceive how, over and above the content of our speaking, something is detaching itself from us in the whole body of the speech; and that is why it is so important that during his training the student should learn to apprehend what is happening here with his speaking, apprehending it with the insight of an artist. For he can do so; and it will help him more than anything else to make his speaking inwardly strong and mobile. With this end in view, let him practise his exercises as far as possible as though he were a person who cannot speak but wants to. This is a situation that can well occur in life, for it is only in connection with other human beings that we ever learn to speak. There have been not a few instances in history of persons who have grown up in solitude, living almost the life of a wild animal. Such persons, in spite of possessing good and sound organs both for hearing and for speaking, have yet not learned to speak. If in course of time someone discovered them, he was bound to assume that they could quite well have learned to speak, and had only not done so because they were not together with other human beings. It has generally been found, however, that human beings left in this way in solitude do make a kind of modest attempt at speaking. They will produce some such sounds as hum, ham, häm, him—that is to say, the sound h swept along into the production of gesture with some rather undefined vowel sound in between. And on investigating this groping attempt at speech, we find that as we boom out this sound-sequence, we can become conscious of how our astral body is here seizing hold of our ether body. Try uttering again and again these sounds: hum, ham, häm and so on, and you will feel as though something were liberating itself from you and living purely in vibrations. If you were to introduce this as an exercise in schools of dramatic art, and have the pupils booming out hm, it would create a most singular impression; you would feel as though a great buzzing were rising up out of you all, like an independent entity on its own. Anyone who has had this experience will readily agree that we have here an excellent first exercise for the forming of speech. Let your students begin with practising: hm, hum, ham, häm, and it will bring movement into their speaking.
They must of course then go on to something else; for if they continued with that exercise alone, you would be leaving them in the condition of savages. The point is, that for their start they should go back to the first elements where speech begins to free itself, begins to come forth from the human being. Let me say here, in parenthesis, that one should not of course use this method with children. It has no pedagogical value. As soon as we begin to study things with the eye of an artist, it becomes necessary to make a clear distinction between the different spheres of life. Anthroposophy never tends to disturb or confuse the different kinds of human activity; on the contrary it assigns to each its proper sphere, and furthers its growth and progress in that sphere. And now, how shall we continue our instruction? We have in the course of these lectures learned to distinguish among the consonants’ impact’ or ‘thrust’ sounds, and then again ‘breath’ or ‘blown’ sounds. We become either throwers of the spear (in the impact sounds) or trumpeters (in the breath sounds). In between we have the ‘wave’ sound l, and the trembling or ‘vibrating’ sound r in its various forms—the palatal r, the tongue r. These two come in between. Now it is important to see what lies behind this grouping of the consonants For it is no arbitrary grouping, made to fit into some scheme. It is derived from the speech organism, and a fact of far-reaching significance lies behind it. When we speak, we ‘form’ the air. This is true of all speaking of whatever kind or quality: we speak by forming the air. And we form it in ever so many different ways. Now you can get a magnificent feeling of this forming of the air, if you repeat over and over again hm, hum, ham. For you have here what I might describe as speech in full swing. Once you have experienced the great swing of speech, you will feel as you go through the impact sounds—d, t, b, p, g, k, m, n—that when you come to say hm, you would really like to achieve at long last the actual push or impact, you would like to take yourself with the hm right into it. And at the same time you can feel that you want to mould the body of the air out there in front of you to an enclosed form or figure. And you are really wanting to do this, not only with m but with all the sounds that I have named in this left-hand column (see page 378). You do not quite succeed; the endeavour shows itself only in nascent condition. Nevertheless, in the case of all these sounds there is the desire on our part to enter with them into the enclosed form that is taking shape out there in the air. As we utter these’ impact’ sounds, we feel we would like to mould the air to a complete and shut-in form. And now we can well imagine we want to go farther and see what these forms are like. When we form the sound d, we are really wanting to form in the air a figure rather like a kind of runnel which we hold up before us like this, so that it is closed in front. That is the kind of form we want to be making as we say d. [IMAGE REMOVED FROM PREVIEW] When we say b, it is as though we were wanting to make an enclosed form rather like a little ship. [IMAGE REMOVED FROM PREVIEW] With k, we have the definite feeling of wanting to form with our speech something like a tower or pyramid [IMAGE REMOVED FROM PREVIEW] With all these sounds we are conscious of a desire to harden the air. What we would like best of all is that the air would crystallise for us. We have indeed clearly the feeling, as we utter the sounds, that actual bodily forms are there before us spirting up into the air; and we are even surprised that these forms do not begin to fly about. As we come to feel our speaking, we are astonished that when we put forth all our strength, we cannot see b and p, d and t, g and k flying about around us, that we cannot see ms flying about like spirals or ns like the curled-up tails that animals sometimes have. We are quite astonished that this does not happen. For the remarkable thing is that these impact sounds, although we form them in the air, have all the time an inclination to the earth element. With these sounds, in fact, we work right into that which is earth in the world of the elements; they are proper to the element of earth. (See table on page 378.) And from this correspondence of impact sounds with the element of earth we can learn something that will be most useful for us in our study of speech. For if, as we speak k, we imagine before us a crystal form shaped somewhat like a tower, if we hold this form clearly before our mind's eye, that will do a great deal towards purifying our utterance of the sound. It will also make supple the organs we use in speaking the sound. And we shall find it a wonderful help if while speaking the sound m we imagine a climbing plant—some variety of bindweed, for example—that twines itself round the stem of another plant. [IMAGE REMOVED FROM PREVIEW] And then for n, we cannot do better than think of the woodruff, with its wreath of petals at the top of the stem. [IMAGE REMOVED FROM PREVIEW] Thus, to find the inner content of impact sounds, we have to go to the earth, we have to conjure it forth from the element of earth. Suppose you want, for example, to get to know more intimately the inner configuration of the sound p. Call up before your mind's eye the sunflower plant, that bold-faced annual that lifts itself up to such a height. Look at its enormous overhanging golden flowers that spread out their centres so conspicuously for all to see. There you have the sound p most marvellously displayed. To call forth from the forms and shapes in which the earth element manifests, to conjure up from them the impact sounds, will bring our speaking a stage onward. And then, what this exercise does for us will have to be brought into the lovely and smooth-running flow of speech. Let me show you how this can be achieved. Think of the pyramid, which so well expresses a k; for as we say k, we live—in speech—in the pyramid Now let the pyramid fall down and crumble to dust. This will mean, we let the k sound pass over into the l sound, and do you see? What before was solid and firm, is now all in flow, runs away like water. k–l—it runs away like water. What is it in a Keil (a wedge) that makes it of value for you? A wedge that won't wedge itself in, a wedge that doesn't run in has no sense. The k is right too, for a wedge has a shape like a pyramid when you stand it up on end; but the main point for you about a wedge is that it slips in easily. Keil—the word is marvellously pregnant of meaning. Speak the word, and feel at the same time what the Keil does, feel the cleft it makes as it eases its way in. Feel then also how the firm solid element meets with hindrances as it goes over into flow, and how these find expression in the vowel, in the ei. In truth, a wonderful word! You can do the same with all the impact sounds. Bring them together with l, and you will find you are bringing them into a right and beautiful flow of speech. You can also go the other way about, you can begin with something that is in flow and arrest it, establish it Practise saying the word Diele (a deal or plank). It flows in the mouth wonderfully. And now take it backwards. Set out with what is living and in flow, and carry it into the earth element, letting it become fast and firm. Diele reversed takes on a most beautiful form: Lied (a song). The song, to begin with, lives—in the soul; it is then given form, and wrought into a poem: Lied. You should learn to feel what lies behind these transitions from one sound to another. Take now the sound t and follow it with an l. T expresses a hardening, a making firm; and then what has been made firm goes sloping away in l. In the word Tal (a dale or valley) you have a wonderful picture of this process. The land that has been pressed down hard runs out on to the plain below. Now reverse the process. Take what is in flow and make it firm; and you have a Latte (a lath). [IMAGE REMOVED FROM PREVIEW] The sap in the living wood is in flow, and becomes hardened in the lath. Going through a word in this way, entering right into the feeling of each sound in turn, you come at last to the word's own secret. Suppose now we go through the same process as we did with Keil, but take this time some tool we can manipulate by ourselves and turn easily in any direction. For a wedge, we usually require of course the help of a hammer; now we will take instead a tool with which we can make nearer contact—the one I have in mind is actually rather like a little boat that we can steer whither we will: Beil (an axe). The word answers well to the description and demonstrates quite clearly the difference between k and b. Now take Beil backwards. Begin with the flow and then make it fast. Instead of bringing your axe into swing, you now bring what is alive into form, enclosing it in firm form—and you have Leib (a body). Continued practice in uniting impact sounds with the wave sound 1 will work wonders for you. Your speaking will have clearly defined contours, and will at the same time flow well; your words will be formed and finished and yet follow one another in the sentence with ease and fluency. From now on, therefore, let this association of impact sounds with the wave sound l be designated as the ‘Stoss-Wellen’ (Impact-Wave,—‘press-home and let-flow’). For special attention should be given to this sound-process in speech training. Students can learn from it how to form and frame their single words and at the same time also how to bring them into flow, so that the whole sentence runs like a smoothly flowing stream. All this can be learned from the practice of ‘Stoss-Wellen.’ To describe things of this kind, we have, you see, to look round for new expressions. Taking our start in this way from impact sounds and going on to 1, we find that we have passed from earth to water. For in the impact sounds we have the element of earth and in l that which essentially signifies the fluid element, water. You can even hear in the sound an imitation of water. But now let us suppose that water becomes so tenuous that it begins to vibrate and quiver inwardly; in effect, we begin to find ourselves in the element of air. The water is evaporating, is turning gaseous, is wanting all the time to pass into the inwardly aeriform condition. This means, we are no longer satisfied to remain in the perpetual inner flow of the watery element; the inner vibration of air must now begin for us. We have this in the sound r. The air that we use for speaking, vibrates inwardly in r. R belongs to the element of air. Imagine you have a box in front of you. You open it, hoping to find in it a present from a friend. You feel sure there is something really exciting in that box. You open it—and there is nothing there, nothing at all! And all that flow of feeling in you (l) evaporates. Before, the moisture on your tongue had been all in movement. You open the box, and air comes to meet you, nothing but quivering air. You exclaim: Leer!1 (empty). In this word leer the whole course of your experience is described—even to your starting-back which is so forcibly expressed in the double e. It would indeed be impossible to find a more adequate description of your disappointment than is given in this gesture ... and this word leer. Gesture and word taken together reproduce the experience with marvellous accuracy. A great deal can be learned by observing words in this manner; continuing in such a study, the actor will be able to fulfil with freedom and fluency all that is required of him. And now let us suppose that we take this vibration, this quivering, and form it, out there in the air. You will soon see what happens if you study a trumpet, not of course the metal part, but what goes on inside the trumpet when you blow. Study this carefully. Provide yourself with a highly sensitive thermometer and see what it will reveal inside the trumpet, when the vibration begins to assume forms and figures corresponding to certain tones. You will find different temperatures registered in different parts of the trumpet. This is as much as to say that the processes taking place in the trumpet express themselves in the element of fire. And the same is true of all breath sounds. When we utter feelingly the sounds: h, eh, j, sch, s, f, w, we are taken over into the element of fire or warmth. For these sounds live in the element of warmth. You will also see from this what happens when you say hum. You set out from the warmth element; you are working, to begin with, with your own warmth. In the h you release your warmth, you let it out. Then you catch hold of what you have placed outside you and feel it as a consolidation of your being, of your whole being: hum. You take hold of your warmth and make it fast and firm: hum, ham, and so on. Again, suppose you want to picture something that is alive, that has life in itself and is ready to go on living on its own. Continued practice with ‘breath’ or ‘blown’ sounds will bring you this experience. Words that have only such consonants are not so frequently met with, because what is alive is not posited by us as easily as are fixed objects; nevertheless you will find them here and there, where something that is outside in space is pictured as alive and unstable; and here you will again have opportunity to make interesting studies. Say, you want to express that an object is alive, but its life is uneasy, is precarious. You may describe the object as schief (aslant, on the incline).2 The word itself suggests that the object could at any moment—instead of remaining in life—fall over and come to grief: schief. Suppose, however, you want, on the other hand, to consolidate what is alive and mobile. Then you will have to see how you can make stand up straight something that is naturally, of itself, full of weaving, flowing life. Imagine before you a form. At first it is a tiny little form. It grows and grows; it rises, runs up higher and higher and becomes eventually quite tall. But now you want to express that the living, weaving form has shot up in a line. You say it is schlank (lank or slender). You begin with the sch, which tells of life, and go into the l (flowing), and then, with the k, which makes the life stand up in a straight line, you come back in the end to an impact sound. There is still another transition that should without fail be practised by any student who wants to form his speech artistically. For he will want to be able to speak so that his speaking streams out over the audience. He will not attain this by concentrating on the individual sounds he has to utter; rather does it depend on the whole general character he is able to give to his speaking. For an actor, this is obviously a matter of first importance. His words must penetrate to the farthest limits of the theatre, they must become a living presence throughout the space of the auditorium. This result can be achieved by the following exercise; and he who knows it will find himself in possession of an esoteric secret of the art of speech. The exercise consists in letting the vibrating air move on into breath sounds, thus: Reihe, reihen, reich, rasch, Reis, reif. And supposing you want the very sound itself to have a hypnotising effect, you can do as the lawyer did of whom we were speaking yesterday, who advised his client to say: veiw. A fine and delicate perception lies behind the use of this sound-sequence in the piece we were studying yesterday. It is, I may say, quite wonderful how many features and details in those old plays, features that were of course introduced quite instinctively, are in perfect accord with the laws of human life. And so, in order that our speaking shall mould the sentence plastically, we must learn to form in it especially the sounds that belong to earth and water; and for our speaking to be alive and effective we must learn to give form to the air- and fire-sounds—the air-sound r and the breath sounds. I do not mean to imply that what we say will have to be expressed with these sounds. But by practising sound sequences that contain earth sounds and the water sound, we can learn to form a sentence so that it has an inner plastic force; and we can on the other hand learn how to speak impressively, so that we may with comparative certainty assume that what we say has penetrated, has gone home, by practising the exercise I gave just now, the exercise that goes between the air sound r and the fire sounds. The actor will need to develop his speaking in both these directions: he must speak beautifully, and he must also impress his listener. And I have given you here the technique whereby he can learn both. There is still another thing which is necessary for one who wants to make progress in the forming of speech. He has to acquire the faculty of carrying into the realm of the intimate every feeling or impression that is awakened in him from without; he must be able to bring it right home to himself in an intimate way. Let me make this clear by an example. Take the sensation that many of you are experiencing in these days when the ‘inner configuration of the air’ in this lecture room forces itself upon your notice. Some of you, I know, feel it distinctly uncomfortable. We will take the most simple and primitive sensation that someone may have. He perceives that it is hot in here—with all the other feelings that can go with this experience. Or let us say that for his feeling the room is warm—simply warm. Now, anyone who has interested himself at all in the forming of speech will know that a word like ‘warm’ can be spoken in a variety of ways. You are probably familiar with the delightful little story illustrative of the saying: Der Ton macht die Musik.3 Little Itzig writes home to his father: ‘Dear Father, send me a gulden!’ The father cannot read, so takes the letter to a notary who reads out to him in a peremptory, rude tone of voice: ‘Dear Father, send me a gulden!’ ‘Whatever next! The good-for-nothing little scamp will get no money out of me, if he writes like that! Is that really what he says?' But now the poor father cannot after all find it in his heart to leave the matter at that, so he goes to the parson. The parson takes the letter and reads out to him in a gentle, quiet tone : ‘Dear Father, send me a gulden!’ ‘Is that really what he says?’ ‘Certainly!’ replies the parson. ‘The dear little fellow, I'll send him one right away!’ Yes, everything depends, you see, on the tone of voice! Similarly, the word `warm' can be spoken in many different ways. But, my dear friends, if that is so, we must be able to bring into the sounds of the word all the different fine shades of feeling that we want to express. And that has to be learned; we have to learn how to do it. Let us return to our supposition that someone feels the room warm. (I choose this for my example, since I have a suspicion that quite a number of you may be experiencing this feeling at the present moment.) And now let him follow the experience back into the subjective. Let us imagine he shuts his eyes, forgets there are other people around him and says to himself: Es saust (I feel a buzzing or whizzing sensation in my head!). He calls the ‘being warm’ a sensation of buzzing because he can feel it like that when he withdraws into himself and experiences it subjectively. Try to distinguish different kinds of buzzing that you can experience. When you are very cold, you feel inside you quite another kind. One could imagine, it might almost become a habit to have, when the room is warm, this inner sensation of buzzing.
Practise this, entering into the inner feeling of it; and it will help you to make your intonation of the word ‘warm’ accord with the precise shade of experience that you want it to express. Exercises of this kind should be included in your training. Take another: I am cold. Es perlet (I feel a tingling, a stinging sensation—and this time, especially in my legs and arms).
The more of such examples that you can find for yourselves, the better. See where you can take some word that expresses a perception or sensation, and lead it over into an experience that is more intimate, that touches you more nearly. To carry over in this way a perception that is at first more remote and separate into the realm of the intimate will give to your speaking the right inner ‘feeling’ tone. So we have now four properties of speech:
These are, every one of them, a matter of technique. The actor has simply to learn the technique for achieving them. In past ages, such things were known instinctively, and men were also aware of their fine spiritual significance. In the school of Pythagoras, for example, the pupils had to recite strongly marked rhythms, the aim being to intervene by this means in human evolution, taking hold of what was instinctive and developing it further by education. Take a line of verse that runs in trochees or dactyls, such as:
A rhythm of this nature, chanted in a kind of singing recitative, Pythagoras would use in his school to tame the passions of men. He knew its power. And he knew also that verse in the iambic rhythm has the.effect of stirring up the emotions. Such things were well known to the men of earlier times, just as they knew too that the art of music takes us back to the Gods of the past, the plastic and pictorial arts lead us an to the Gods of the future, while the art of drama, standing between the two, conjures up the Spirits of the time in which we live. We too must learn to perceive truths of this nature. A knowledge of them must return again among mankind; only then will art be able to take its right place in life. It is really also quite remarkable how strongly the instinctive can still make itself feit in this domain. Look at the popular poetry composed by the Austrian poet Misson, the Piarist monk who wrote in dialect. If you study Misson's biography and read of all the other things that he did, you will find that he obviously wanted this poetry to have a soothing, calming effect. He accordingly chose for it, not the iambic metre but, notwithstanding that he was writing in dialect, the hexameter.
You can feel, as you listen to the lines, their soothing, quieting influence. If you want to lead straight over to the spiritual, if you want to take your hearers away from the physical and lead them up to where they can move in the realm of the spirit, then you will have to use the iambic metre, but still forming the speaking gently, quietly. And this is one of the reasons that prompted Goethe, for example, to write his dramas in iambics, one of the reasons also why our Mystery Plays have been written largely in iambic verse. A sensitive perception for such things will have to live within us, if we want to have again true schools of dramatic art. In such schools it must be known that speech is alive, that gesture is alive, that everything that happens on the stage is alive and active and sends its influence out far and wide. [IMAGE REMOVED FROM PREVIEW] or, using English letter: [IMAGE REMOVED FROM PREVIEW]
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140. Life Between Death and Rebirth: Man's Journey Through the Planetary Spheres
18 Nov 1912, Hanover Translated by René M. Querido |
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Christ Jesus speaks profound words in the Gospel when He says to those around Him, “In all of you there is Divinity; are you then not Gods?” He says with all power and authority, “Ye are gods!” (John 10:34). Christ Jesus means by these words that in every human breast lies a spark that is Divine. This spark must be kindled in order that it may be possible to say, “Be as the gods.” A different and indeed exactly opposite effect is the aim of words spoken by Lucifer when he approaches man in order to drag him down from the realm of the Gods, “Ye shall be as God” (Genesis 3:5) The meaning here is entirely different. |
Occult research also shows us how we can be prepared to receive the physical body. The physical body is bestowed upon us by the Father principle. It is through the Christ impulse that we are able to partake of the Father principle in the sense of the words, “I and my Father are one” (John 10:30). |
140. Life Between Death and Rebirth: Man's Journey Through the Planetary Spheres
18 Nov 1912, Hanover Translated by René M. Querido |
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We shall begin this study by considering what we call human consciousness. What is human consciousness? In the first place, we can say that in the sleeping state—from the time of going to sleep in the evening until waking next morning—we have no consciousness. Nobody in possession of his five senses, however, doubts that he exists when he goes to sleep, and loses consciousness. If he had any such doubt he would be holding the utterly senseless view that during sleep everything he experiences perishes and must come into being anew the next morning. Anyone who does not hold this senseless view is convinced that his existence continues during sleep. All the same, he has no consciousness. During sleep we have no mental pictures, ideas, desires, impulses, passions, no pain or suffering—for if pain becomes so intense that sleep is prevented, it stands to reason that consciousness is present. Anyone who can distinguish between sleeping and waking can also understand what consciousness is. Consciousness is what enters a man's soul again every morning when he wakes from sleep. Ideas, mental pictures, emotions, passions, sufferings, and so on—all this enters again into the soul in the morning. Now what is it that specially characterizes the consciousness of man? It is the fact that everything a man can have in his consciousness is accompanied by the experience of the “I.” No mental image of which you could not think, I picture this to myself; no feeling of which you could not say, I feel; no pain of which you could not say I suffer, would be a genuine experience of your soul. Everything you experience must be linked, and indeed it is, with the concept “I.” Yet you are aware that this link with the concept “I” only begins at a certain age in life. At about the age of three, when a child begins to have the experience, he no longer says, “Carl speaks,” or “Mary speaks,” but “I speak.” Knowledge of the “I” therefore is kindled for the first time during childhood. Now let us ask “How does knowledge of the ‘I’ gradually awaken in the child?” This question shows that apparently simple things are not so easily answered, although the answer may seem to lie very near at hand. How does the child pass out of the ego-filled ideas and mental pictures? Anyone who genuinely studies the life of childhood can understand how this happens. A simple observation can convince everyone how ego-consciousness develops and becomes strong in a child. Suppose he knocks his head against the corner of a table. If you observe closely you will find that the feeling of “I” is intensified after such a thing happens. In other words, the child becomes aware of himself, is brought nearer to a knowledge of self. Of course, it need not always amount to an actual injury or scratch. Even when the child puts his hand on something there is an impact on a small scale that makes him aware of himself. You will have to conclude that a child would never develop ego-consciousness if resistance from the world outside did not make him aware of himself. The fact that there is a world external to himself makes possible the unfolding of ego-consciousness, the consciousness of the “I.” At a certain point in his life this consciousness of the “I” dawns in the child, but what has been going on up to this point does not come to an end. It is simply that the process is reversed. The child has developed ego-consciousness by becoming aware that there are objects outside himself. In other words, he separates himself from them. Once this ego-consciousness has developed it continues to come in contact with things. Indeed it must do so perpetually. Where do the impacts take place? An entity that contacts nothing can have no knowledge of itself, not, at least, in the world in which we live! The fact is that from the moment ego-consciousness arises, the “I” impacts its own inner corporeality, begins to impact its own body inwardly. To picture this you need only think of a child waking up every morning. The ego and the astral body pass into the physical and etheric bodies and the ego impacts them. Now even if you only dip your hand in water and move it along, there is resistance wherever your hand is in contact with the water. It is the same when the ego dives down in the morning and finds its own inner life playing around it. During the whole of life the ego is within the physical and etheric bodies and impacts them on all sides, just as when you splash your hand in water you become aware of your hand on all sides. When the ego plunges down into the etheric body and the physical body is comes up against resistance everywhere, and this continues through the whole of life. Throughout his life the man must plunge down into his physical and etheric bodies every time he wakes. Because of this, continual impacts take place between the physical and etheric bodies on the one side and the ego and astral body on the other. The consequence is that the entities involved in the impact are worn away—ego and astral body on the one side, physical and etheric bodies on the other. Exactly the same thing happens as when there is continual pressure between two objects. They wear each other away. This is the process of aging, of becoming worn out, that sets in during the course of man's life, and it is also the reason why he dies as a physical being. Just think of it. If we had no physical body, no etheric body, we could not maintain our ego-consciousness. True, we might be able to unfold such consciousness, but we could not maintain it. To do this we must always be impacting our own inner constitution. The consequence of this is the extraordinarily important fact that the development of our ego is made possible by destroying our own being If there were no impact between the members of our being, we could have no ego-consciousness. When the question is asked, “What is the purpose of destruction, of aging, of death?” the answer must be that it is in order that man may evolve that ego-consciousness may develop to further stages. If we could not die, that is the radical form of the process, we could not be truly “man.” If we ponder deeply about the implications of this, occultism can give us the following answer. To live as men we need physical body, etheric body, astral body and ego. In human life as it is at present, we need these four members. But if we are to attain ego-consciousness, we must destroy them. We must acquire these members time and time again and then destroy them. Hence many earthly lives are necessary in order to make it possible for human bodies to be destroyed again and again. Thereby we are enabled to develop to further stages as conscious human beings. Now in our life on earth there is only one member of our being whose development we can work at in the real sense, and that is our ego. What does it mean to work at the development of the “I?” To answer this question we must realize what it is that makes this work necessary. Suppose a man goes to another and says to him, “You are wicked.” If this is not the case the man has told an untruth. What is the consequence of the ego having uttered an untruth such as this? The consequence is that from this moment the worth of the ego is less than it was before the utterance was made. That is the objective consequence of the immoral deed. Before uttering an untruth our worth is greater than it is afterwards. For all time to come and in all spheres, for all eternity the worth of our ego is less as the result of such a deed. But during the life between birth and death a certain means is at our disposal. We can always make amends for having lessened the worth of our ego; we can invalidate the untruth. To the one we have called wicked we can confess, “I erred; what I said is not true,” and so on. In doing this we restore worth to our ego and compensate for the harm done. In the case where our ego is involved it is still within our power during life to make the necessary adjustment. If, for example, we ought to have acquired knowledge of something but have forgotten all about it, our ego has lost worth, but if we make efforts we can recall it to memory and thus compensate for the harm done. To sum up, we can lessen the worth of our ego but we can also augment it. This faculty to correct a member of our being, to rectify its errors in such a way as to further its development, we possess in respect of the ego. Man's consciousness does not, however, extend directly to his astral and etheric nature, and it extends far less to his physical nature. Although perpetual destruction of these members is taking place through the whole course of life, we do not know how to rectify it. Man has the power to repair the harm done to the ego, to adjust a moral defect or defect of memory, but he has no power over what is continually being destroyed in his astral, etheric and physical bodies. These three bodies are being impaired all the time, and as we live on constant attacks are being made upon them. We work at the development of the ego, for if we did not do so during the whole of life between birth and death, no progress would be made. We cannot work as consciously at the development of our astral, etheric or physical body as we work at the development of our ego. Yet what is all the time being destroyed in those three bodies must be made good. In the time between death and a new birth we must again acquire in the right form—as astral body, etheric body and physical body—what we have destroyed. It must be possible during this time for what was previously destroyed to be repaired. This can only happen if something beyond our power works upon us. It is quite obvious that if we do not possess magical powers it will not be possible for us to procure an astral body when we are dead. The astral body must be created for us out of the Great World, the Macrocosm. We can now understand the question, “Where is the destruction we have caused in our astral body repaired?” We need a proper body when we are born again into the new bodily existence. Where are the forces that repair the astral body to be found in the universe? We might look for these forces on the earth with every kind of clairvoyance, yet we would never find them there. If it depended entirely on the earth, a man's astral body could never be repaired. The materialistic belief that all the conditions needed for human existence are to be found on the earth is utterly mistaken. Man's home is not only on the earth. True observation of the life between death and a new birth reveals that the forces man needs in order to repair the astral body lie in Mercury, Venus, Mars, Jupiter, Saturn, that is, in the stars belonging to the planetary system. The forces emanating from these heavenly bodies must all work at the repair of our astral body, and if we do not get the forces from there, we cannot have an astral body. What does that mean? It means that after death, and it is also the case in the process of initiation, we must go out of the physical body together with the forces of our astral body. This astral body expands into the universe. Whereas we are otherwise contracted into a small point in the universe, after death our whole being expands into it. Our life between death and new birth is nothing but a process of drawing from the stars the forces we need in order that the member we have destroyed during life can be restored. So it is from the stars that we actually receive the forces which repair our astral body. In the domain of occultism—using the word in its true sense—investigation is difficult and full of complications. Suppose a man with good sight goes to some district in Switzerland, climbs a high mountain and then, when he has come down again, gives you an accurate description of what he has seen. You can well imagine that if he goes to the district again and climbs higher up the same mountain, he will describe what he has seen from a different vantage point. Through descriptions given from different vantage points it is obvious that an increasingly accurate and complete idea of the landscape will be obtained. Now people are apt to believe that if someone has become clairvoyant, he knows everything! It is by no means so. In the spiritual world, investigation always has to be gradual—”bit by bit,” as it were. Even in respect to things that have been investigated with great exactitude, new discoveries can be made all the time. During the last two years it has been my task to investigate even more closely than before the conditions of life between death and rebirth, and I want to tell you now about the findings of this recent research. You will of course realize that true understanding is possible only for those who can penetrate deeply into such a subject, those whose hearts and minds are ready for a study of this kind. In a single lecture it cannot be expected that everything will be proved and substantiated. If what has been said in the course of time is patiently compared and collated, it will be found that nowhere in the domain of the occultism studied here is there anything that does not fit in with the rest. In the recent investigations of the life between death and a new birth the conditions prevailing during that period came very clearly to light. To the eyes of the spirit it is disclosed that the human being on the earth between birth and death, contracted as he is into the smallest possible space, emerges from it when he lays aside his physical body and expands farther and farther out into the universe. Having passed through the gate of death he grows stage by stage out into the planetary spheres. First of all, he expands as far as the area marked by the orbit of the Moon; the sphere indicated by the position of the Moon then becomes his outermost boundary. When that point has been reached, kamaloca is at an end. Continuing to expand, he grows into the sphere formed by the orbit of Venus. Then as his magnitude increases, his outermost boundary is marked by the apparent course of the Sun. We need not here concern ourselves with the Copernican theory of the universe. We need only picture the surrounding spheres as they were described in the Düsseldorf lectures on the Spiritual Hierarchies. Thus as man ascends into the spiritual worlds he expands into the planetary system, first into the sphere of the Moon, and ultimately into the outermost sphere, that of Saturn. All this is necessary in order that he shall come into contact with those forces needed for his astral body, which can be received only from the planetary system. A difference becomes apparent when different individuals are observed. Suppose we observe a man after death whose bearing throughout life was morally good and who has therefore taken with him through the gate of death a moral disposition of soul. Such a man may be compared with another, for instance, who has taken with him through death a less moral tenor of soul. This makes a great difference, and it becomes evident when the men in question pass into the sphere of the forces of Mercury. What form does this difference take? With the means of perception at his disposal after the period of kamaloca is over, a man becomes aware of those who were near him in life and who predeceased him. Are these beings connected with him? True, he meets them all. He lives together with them after death, but there is a difference in how he lives together with those with whom he was connected on earth. The difference is determined by whether the man brought with him through death a greater or lesser moral disposition of soul. If he lacked a moral sense in life, he does come together with members of his family and with his friends, but his own nature creates a kind of barrier that prevents him from reaching the other beings. A man with an immoral disposition becomes a hermit after death, an isolated being who always has a kind of barrier around him and cannot get through it to the other beings into whose sphere he has passed. But a soul with a moral disposition, a soul whose ideas are the outcome of purified will, becomes a sociable spirit and invariably finds the bridges and connections with the beings in whose sphere he is living. Whether we are isolated or sociable spirits is determined by our moral or immoral disposition of soul. Now this has important consequences. A sociable spirit, one who is not enclosed in the shell of his own being, but can make contact with other beings in his sphere, is working fruitfully for the progress of evolution and of the whole world. An immoral man who after his death becomes a hermit, an isolated spirit, is working at the destruction of the world. He makes holes, as it were, in the texture of the universe commensurate with the degree of his immorality and consequent isolation. The effect of the immoral deeds of such a man is for him, torment; for the world, destruction. A moral disposition of soul is therefore already of great significance shortly after the period of kamaloca. It also determines destiny for the next, the Venus period. A different category of ideas also comes into consideration then, ideas a man has evolved during life and that concern him when he enters the spiritual world. The ideas and conceptions are of a religious character. If religion has been a link between the transitory and the eternal, the life of soul in the Venus sphere after death is different from what it is if there has been no such link. Again, whether we are sociable or isolated, hermit-like spirits depends upon whether we were or were not of a religious turn of mind during life on earth. After death an irreligious soul feels as though enclosed in a capsule, a prison. True, such a soul is aware that there are beings around him, but he feels as though he were in a prison and unable to reach them. Thus, for example, the members of the Monistic Union, inasmuch as with their barren, materialistic ideas they have excluded all religious feeling, will not be united in a new community or union after death, but each of them will be confined in his own prison. Naturally, this is not meant as an attack upon the Monistic Union. It is merely a question of making a certain fact intelligible. In the life on earth materialistic ideas are an error, a fallacy. In the realm of the spirit they are a reality. Ideas, which here in the physical world merely have the effect of making us shut ourselves off, incarcerate us in the realm of the spirit, make us prisoners of our own astrality. Through an immoral conception of life we deprive ourselves of forces of attraction in the Mercury sphere. Through an irreligious disposition of soul we deprive ourselves of forces of attraction in the Venus sphere. We cannot draw from this sphere the forces we need; which means that in the next incarnation we shall have an astral body that in a certain respect is imperfect. Here you see how karma takes shape, the technique of forming karma. These findings of occult investigation throw remarkable light on an utterance Kant made as though instinctively. He said that the two things that inspired the greatest wonder in him were the starry heavens above and the moral law within. These are apparently two things, but in fact they are one and the same. Why does a feeling of grandeur, of reverent awe, come over us when we look up into the starry heavens? It is because without our knowing it the feeling of our soul's home awakens in us. The feeling awakens: Before you came down to earth to a new incarnation you yourself were in those stars, and out of the stars have come the highest forces that are within you. Your moral law was imparted to you when you were dwelling in this world of stars. When you practice self-knowledge you can behold what the starry heaven bestowed upon you between death and a new birth—the best and finest powers of your soul. What we behold in the starry heavens is the moral law that is given us from the spiritual worlds, between death and a new birth—the best and finest powers of our soul. What we behold in the starry heavens is the moral law that is given us from the spiritual worlds, for between death and a new birth we live in these starry heavens. A man who longs to discover the source of the highest qualities he possesses should contemplate the starry heavens with feelings such as these. To one who has no desire to ask anything, but lives his life in a state of dull apathy—to him the stars will tell nothing. But if one asks oneself, “How does there enter into me that which is never connected with my bodily senses?” and then raises his eyes to the starry heaven, he will be filled with the feeling of reverence and will know that this is the memory of man's eternal home. Between death and rebirth we actually live in the starry heavens. We have asked how our astral body is built up anew in the spiritual world, and the same question can be asked about our etheric body. This body, too, we cannot help destroying during our life, and again we must obtain from elsewhere the forces enabling us to build it up again, to make it fit to perform its work for the whole man during life. There were long, long stretches of time in human evolution on earth when man was unable to contribute anything at all towards ensuring that his etheric body would be equipped with good forces in the next incarnation. Then man still had within him a heritage from times when his existence on earth began. As long as the ancient clairvoyance continued, there still remained in man forces that at death had not been used up, reserve forces, as it were, by means of which the etheric body could again be built up. But it lies in the very essence of human evolution that all forces eventually pass away and must be replaced by new ones. Today we have reached a point when man must do something himself in order that his etheric body may be built up again. Everything that we do as a result of our ordinary moral ideas, whatever response we make to a religion on the earth, limited as it may be to a particular people, with all this we pass into the planetary system and from there draw the forces for building up our astral body. There is only one sphere through which we pass without drawing from it these particular forces—the Sun sphere itself. For it is out of the Sun sphere that our etheric body must draw the forces enabling it to be built up again. Conditions in pre-Christian times were such that as a man rose by stages into the spiritual world he took with him part of the forces of the etheric body, and these reserve forces enabled him to draw from the Sun what he needed for building his etheric body in a new incarnation. Today this has changed. It now happens more and more frequently that man remains unaffected by the forces of the Sun. If he fails to do what is necessary for his etheric body by filling his soul with a content that can draw from the Sun the forces required for the rebuilding of this etheric body, he passes through the Sun sphere without being affected by it. Now the influence that can be felt to emanate from one particular religious denomination on earth can never impart to the soul what is necessary in order that existence may be possible in the Sun sphere. What we can instill into our etheric body, what we then need in order that the soul's sojourn in the Sun sphere may be fruitful—this can come only from the element that flows through all the religions of mankind in common. What is this? If you compare the different religions of the world—and it is one of the most important anthroposophical tasks to study the core of truth in the different religions—you will find that these religions were always right in their way, but right for a particular people, for a particular epoch. They imparted to this people, to this epoch, what it was essential for this people and epoch to receive. In point of fact we know most about those religions that were able to serve their particular time and people by clinging egoistically to the form in which they originally issued from the fount of religious life. For more than ten years now we have been studying the religions, but it must be realized that once there had to be given to humanity an impulse transcending that of the single religions and embracing everything to which they had pointed. How did this come to be possible? It became possible through a religion in which there was no single trace of egoism. The supremacy of this religion lies in the fact that it did not limit itself to one people and one epoch. Hinduism, for instance, is an eminently egoistic religion, for a man who is not a Hindu cannot be received into it. This religion is specially adapted for the Hindu people, and the same applies to other territorial religions; their original greatness lay in the fact that they were adapted to particular earthly conditions. Those who do not admit that the religions were adapted to particular conditions, but maintain that all religious systems have emanated from one undifferentiated source, can never acquire real knowledge. To speak only of unity amounts to saying that salt, pepper, paprika and sugar are on the table, but we are not concerned with each of them individually. What we are looking for is the unity that is expressed in these different substances. Of course, one can speak like this, but when it is a question of passing on to practical reality, of using each substance appropriately, the differences between them will certainly be apparent. Nobody who uses these substances will claim that there is no different, then just put salt or pepper instead of sugar into your coffee or tea, and you will soon find out the truth! Those who make no real distinction between the several religions, but say that they all come from the same source, are making the same kind of blunder. If we wish to know how a living thread runs through the different religions towards a great goal, we must seek to understand this thread, and study and value of each religion for its particular sphere. This is what we have been doing for the last ten years in our Middle-European Section of the TheosophicalSociety. A beginning has been made towards discovering the nature of a religion that has nothing to do with differences in humanity, but only with the essential human as such, without distinction of color, race, and so forth. What form has this taken? Can it really be said that we have a “national” religion such as is found among the Hindus or the Jews? If we were to worship Wotan we should be in the same position as the Hindus. But we do not worship Wotan. The West has acknowledged the Christ, and Christ was not a Westerner, but an alien with respect to His lineage. The attitude to Christ that the West has adopted is not an egoistic or nationalistic adherence to a creed. The domain touched upon here cannot, of course, be exhaustively dealt with in a single lecture. It is only possible to speak of particular aspects, and one aspect is that the attitude adopted by the West to its professed religion has been absolutely unegoistical. The supremacy of the Christ Principle is shown in another way, too. Think of a congress where learned representatives of the different religions have gathered with the aim of comparing the various systems of religion quite impartially. To such a congress I should like to put the question, “Is there any religion on earth in which one and the same saying means something different when made from two different sides?” This is actually what occurs in Christianity. Christ Jesus speaks profound words in the Gospel when He says to those around Him, “In all of you there is Divinity; are you then not Gods?” He says with all power and authority, “Ye are gods!” (John 10:34). Christ Jesus means by these words that in every human breast lies a spark that is Divine. This spark must be kindled in order that it may be possible to say, “Be as the gods.” A different and indeed exactly opposite effect is the aim of words spoken by Lucifer when he approaches man in order to drag him down from the realm of the Gods, “Ye shall be as God” (Genesis 3:5) The meaning here is entirely different. The same utterance is made at one time in order to corrupt humanity at the beginning of the descent into the abyss, and at another time as a pointer to the supreme goal! Look for the same thing in any other denominational creed, and the one utterance or the other may be found, but never both. Close examination will show what depth of meaning lies in the few words that have just been spoken. The fact that these significant utterances have become an integral part of Christianity shows clearly that what is really important is not the mere content of the words, but the Being who utters them. Why is it so? It is because Christianity is working to achieve the fulfillment of the principle that gives expression to its very core, namely, that there is not only kinship among those related by physical descent, but among all mankind. There is something that holds good without distinction of race, nationality or creed, and reaches beyond all racial traits and all epochs of time. Christianity is so intimately connected with the soul of man because what it can bestow need not remain alien to any man. This is not yet admitted all over the earth, but what is true must ultimately prevail. Men have not yet reached the stage of realizing that a Buddhist or a Hindu need not reject Christ. Just think what it would mean if some serious thinker were to say to us, “You who are followers of Christ ought not to maintain that all denominations and creeds can acknowledge Him as their supreme goal. In so doing you give preference to Christ, and you are not justified in making such a statement.” If this were said, we should have to answer, “Why are we not justified? Is it because a Hindu might also demand that veneration be paid only to his particular doctrines? We have no desire whatever to deprecate those doctrines; we honor them as highly as any Hindu. Would a Buddhist be justified in saying that he may not acknowledge Christ because nothing is said to this effect in His scriptures? Is anything essential at stake when a truth is not found in particular writings or scriptures? Would it be right for a Buddhist to say that it is against the principles of Buddhism to believe in the truth of the Copernican theory of the universe, for no mention of it is made in His books? What applied to the Copernican theory applies equally to the findings of modern spiritual-scientific research concerning the Christ-being, namely, that because He has nothing to do with any particular denomination, the Christ can be accepted by a Hindu or an adherent of any other religion. Those who reject what spiritual science has to say about the Christ impulse in relation to the religious denominations simply do not understand what the true attitude to religion should be.” Perhaps some day the time will come when it will be realized that what we have to say about the nature of the Christ impulse and its relation to all religious denominations and world-conceptions speaks directly to the heart and soul, as well as endeavoring to deal consistently with particular phases of the subject. It is not easy for everyone to realize what efforts are made to bring together things that can lead to the true understanding of the Christ impulse needed by man in the present cycle of his existence. Avowal of the belief in Christ has nothing fundamentally to do with any particular religion or religious system. A true Christian is simply one who is accustomed to regard every human being as bearing the Christ principle in himself, who looks for the Christ principle in a Chinese, a Hindu, or whoever he may be. In a man who avows his belief in Christ is founded the realization that the Christ impulse is not confined to one part of the earth. To imagine it as confined would be a complete fallacy. The reality is that since the Mystery of Golgotha, Paul's proclamation to the region with which he was connected has been true—Christ died also for the heathen. Humanity must learn to understand that Christ did not come for one particular people, and particular epoch, but for all the peoples of the earth, for all of them! Christ has sown His spirit-seed in every human soul, and progress consists in the souls of men becoming conscious of this. In pursuing spiritual science we are not merely elaborating theories or amassing a few more concepts for our intellects, but we meet together in order that our hearts and souls may be affected. If in this way the light of understanding can be brought to bear upon the Christ impulse, this impulse itself will eventually enable all men on earth to realize the deep meaning of Christ's words, “When two or three are gathered together in My name, there am I in the midst of them.” Those who work together in this spirit find the bridge that leads from soul to soul. This is what the Christ impulse will achieve over the whole earth. The Christ impulse itself must constitute the very life of our groups. Occultism reveals that if we feel something of the reality of the Christ impulse, a power has penetrated into our souls that enables them to find the path through the Sun sphere after death and makes it possible for us to receive a healthy etheric body in the next incarnation. We can only assimilate spiritual science in the right way by receiving the Christ impulse into ourselves with deep understanding. Only this will ensure that our etheric body will be strong and vigorous when we enter a new incarnation. Etheric bodies will deteriorate more and more if men remain in ignorance of Christ and His mission for the whole of earth revolution. Through understanding the Christ-being we shall prevent this deterioration of the etheric body and partake of the nature of the Sun. We shall become fit to receive forces from the sphere where Christ came to the earth. Since the coming of Christ we can take with us from the earth the forces that lead us into the Sun sphere. Then we can return to the earth with forces that in the next incarnation will make our etheric body strong. If we do not receive the Christ impulse, our etheric body will become less and less capable of drawing from the Sun sphere the forces that build and sustain it, enabling it to work in the right way here on the earth. Earthly life is really not dependent upon theoretical understanding, but upon our being permeated through and through with the effects of the Event of Golgotha. This is what is revealed by genuine occult research. Occult research also shows us how we can be prepared to receive the physical body. The physical body is bestowed upon us by the Father principle. It is through the Christ impulse that we are able to partake of the Father principle in the sense of the words, “I and my Father are one” (John 10:30). The Christ impulse leads us to the divine powers of the Father. What is the best result that can be achieved by spiritual deepening? One could imagine someone among you going out after the lecture and saying at the door, “I have forgotten every single word of it!” That would, of course, be an extreme case, but it would really not be the greatest calamity. For I could imagine that such a person does nevertheless take with him a feeling resulting from what he has heard here, even though he may have forgotten everything! It is this feeling in the soul that is important. When we are listening to the words we must surrender ourselves wholly in order that our souls shall be filled with the great impulse. When the spirit-knowledge we acquire contributes to the betterment of our souls, then we really have achieved something. Above all, when spiritual science helps us to understand our fellow men a little better, it has fulfilled its function, for spiritual science is life, immediate life. It is not refuted or confirmed by disputation or logic. It is put to the test and its value determined by life itself, and it will establish itself because it is able to find human beings into whose souls it is allowed to enter. What could be more uplifting than to know that we can discover the fount of our life between death and rebirth. We can discover our kinship with the whole universe! What could give us greater strength for our duties in life than the knowledge that we bear within us the forces pouring in from the universe and must so prepare ourselves in life that these forces can become active in us when, between death and rebirth, we pass into the spheres of the planets and of the Sun. One who truly grasps what occultism can reveal to him about man's relation to the world of the stars can say with sincerity and understanding the prayer that might be worded somewhat as follows, “The more conscious I become that I am born out of the universe, the more deeply I feel the responsibility to develop in myself the forces given to me by a whole universe, the better human being I can become.” One who knows how to say this prayer from the depths of the soul may also hope that it will become in him a fulfilled ideal. He may hope that through the power of such a prayer he will indeed become a better and more perfect man. Thus what we receive through true spiritual science works into the most intimate depths of our being. |
100. The Gospel of St. John (Basle): Lecture I
16 Nov 1907, Basel Translator Unknown |
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In the beginning was the Word, and the Word was with God, and the Word was a God 2. The same was in the very beginning with God 3. All things were made by Him, and without Him was not anything made that was made. |
And the Light shone in the darkness, but the darkness did not comprehend it. 6. There was a man sent from God whose name was John. 7. The same came for a witness, to bear witness of the Light, that through him all men might believe. |
But those that did receive Him, to them gave He power to manifest that they were Sons of God. 13. Those who trusted in His Name were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. |
100. The Gospel of St. John (Basle): Lecture I
16 Nov 1907, Basel Translator Unknown |
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When we carefully study the mental life of the present day we find a deep cleft in many minds. Men now receive, even in earliest youth, not one view of the world only but two: the one from their religious instruction and the other from Natural Science. The result of this is, that from the very outset doubts arise as to the correctness of the religious traditions. It might be thought that Spiritual Science or Anthroposophy desires to bring in a new religion in addition to those already existing; but that is not the case. Anthroposophy is not a new religion, it is not a new sect. In these lectures it will be our task, with the aid of Spiritual Science, to show the significance of this religious document, St. John's Gospel, and in so doing we shall be able to point out the relation of Spiritual Science to religious records in general. Spiritual Science enables us to understand the various religions in the world. One who is acquainted with Anthroposophical Spiritual Science takes Christianity as it is, as a fact of the very greatest significance to the whole spiritual life of humanity. It has been made impossible for the mental and spiritual life of the present day to understand the depths of Christianity. This understanding can only be gained through Anthroposophical Spiritual Science. If we make use of what it provides we can penetrate deeply into the wisdom contained in the religious records. We might compare Spiritual Science with philology. We can also study the Christian documents with the aid of philology; but Spiritual Science leads us into the spirit of these documents. The best expounder of Euclid's Geometry is one who knows Geometry, not one who only knows the Greek language. Spiritual Science is not to be a new religion for the men of modern times; it is to be the means by which the true contents of Christianity may be brought home to them. Christianity is the zenith and meeting point of all religions. All other religions do but point to Christianity, which is the religion for all the future and will not be followed by any other. The fountain of Truth which springs up in it is abundant and never-ending; it is so plenteous that as the evolution of humanity progresses it will reveal every new aspects of its being. Anthroposophy or Spiritual Science is to present Christianity to man from a new and different side. Now, the various religious records may be considered from four different points of view:
St. John's Gospel takes quite a special place among the four Gospels. The Gospel of Matthew, Mark and Luke give us an historical picture of Jesus, but St. John's Gospel is regarded as a kind of apotheosis, a wonderful poem. There are many contradictions when we compare it with the statements made in the other Gospels, but these contradictions are so apparent that it cannot be supposed that the old defenders of St. John's Gospel did not perceive them also. At the present time St. John's Gospel is considered to be the least worthy of credence. The reason for this attitude lies in the materialistic frame of mind of the men of our time. In the course of the 19th century humanity became materialistic in feeling, and consequently also in thought; for as a man feels, so does the judge. Materialism is not confined to the view of the world contained in the books of Büchner, Moleschott, and Vogt: even those who explain the religious documents from a certain spiritual standpoint do this in a fully materialistic way. As example of this I might quote the dispute between Karl Vogt and Professor Wagner of Munich. This dispute was fought out at the time in the “Augsburger Zeitung” and ended completely in favor of Karl Vogt. Wagner stood up for the existence of the soul; he did this, however, in an absolutely materialistic way. And as the theologians have materialistic feelings, the three synoptic Gospels please them better, because they more easily admit of a materialistic explanation. It is repugnant to materialistic thinking to accept a Being who towers above all men; it is much more acceptable to them to see in Jesus a noble human being only, “the humble man of Nazareth.” According to St. John's Gospel is quite inadmissible to see in Jesus only that which also lives in any other man. The Christ-soul in the Jesus-body is something quite different. St. John's Gospel represents Christ to us not only as a very great man, but as a Being who embraces the whole earth. If we translate St. John's Gospel according to the spirit and not only according to the words, the first 14 verses run approximately as follows:—
Even the very first words are taken in an abstract sense by the modern man. The “Very Beginning” is thought of as an abstract beginning; but to grasp the true significance of this word we must recall what was taught on this point in the Christian Secret School of Dionysius the Areopagite. Mineral, plant, animal, and man make up the series of being in evolution which require the physical body. Above them are beings who do not need the physical body, namely, the Angels, Archangels, Very Beginnings, the Powers, Virtues, Dominions, the Thrones, Cherubim and Seraphim, and Beings were still higher. Thus the Very Beginnings are real Beings. They are those who, at the beginning of the evolution of our world, were already at the stage humanity will only reach at the end of its evolution (in the Vulcan Period.) If in the light of this we study the first verse, “In the very beginning was the word,” we might represent the state of affairs pictorially by the following comparison. Before we utter a word, this word lives in us as thought. It lives within us. When the word is uttered the air around us is set in motion; vibrations are produced. If we imagine these vibrations condensed and hardened in some way, we should see the words fall to the ground as forms and figures; we should perceive the creative power of the word with our eyes. If the word is already creative now, it will be much more so in the future. Man already possesses organs which will only attain their full significance in the future; he also possesses others which are already in decline. To the latter belong the organs of reproduction, to the former the heart and the larynx, for these are only at the beginning of their development. At the present time the heart is an involuntary muscle, although it has transverse fibers like all voluntary muscles. These transverse fibers are an indication that the heart is in the process of transition from an involuntary to a voluntary organ. The larynx is destined to be the human organ of reproduction in a distant future, strange as this may sound at present. Just as man, by means of speech, can already transpose his thoughts into vibrations of the air, he will in the future be able to create his own image by means of the word. The Very Beginnings already possessed this creative power at the outset of the evolution of our world and can therefore be rightly looked upon as divine Beings. At the beginning of the evolution of the Earth a divine Word was uttered, and this has become mineral, plant, animal and man. |
97. The Christian Mystery (2000): The medieval view of the world in Dante's Divine Comedy
11 Feb 1906, Düsseldorf Translated by Anna R. Meuss |
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The earliest Atlanteans were not yet conscious of the I. The personal comes under the sign of the god Mercury, Hermes. Man came to the personal level when he fell into I-nature, egotism. This also made us into people who want to have possessions and is the reason why Mercury was also the god of merchants. |
Then St Bernard42 became the guide for the higher regions where God is beheld and one enters wholly into the divine self. There Dante went beyond the teachings of the Church. |
In the end we are shown how we live, move and are in God but must not presume to understand God.43 In the end, Dante only wrote of growing certainty in the human ability to recognize God. |
97. The Christian Mystery (2000): The medieval view of the world in Dante's Divine Comedy
11 Feb 1906, Düsseldorf Translated by Anna R. Meuss |
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Today we'll consider one of the greatest works in world literature, Dante's11 Divine Comedy.12 We have to understand that to gain even a little insight into this work we must go back to the 13th and 14th centuries. Goethe has Faust say:
When someone wants to discuss a work written in earlier times he usually does so from his own point of view, finding in it the things that come from his own subjective feelings. In the case of Dante's Divine Comedy we can see how hard it is to go back to the Middle Ages in one's mind. All kinds of interpretations are available, among them Cameri's translation into German.14 The introduction shows that Cameri was attempting something very difficult. He said the Divine Comedy was always spoiled for one because it was given theological interpretations. He himself had given it a purely human interpretation. Cameri was the ethic philosopher of Darwinism.15 Basing himself on Darwinism, he developed noble ethics which, however, were materialistic, with no awareness of spiritual powers in the world. The whole of his translation reflects a materialistic attitude. That is ‘the gentlemen's own mind acting as mirror for the times’. But let us now really enter into the spirit of that past time. For once let us forget everything we have taken in from childhood and enter into those times. People both thought and felt very differently about things then. We have learned that the planets and the sun are one system and that this system is one of many. At school we learn that the sun is at the centre of this one system, with the planets orbiting around it. Abstract rational laws govern everything which is in orbit there, everything that lives and moves in the infinity of cosmic space around us. Anyone who thinks like that sees nothing but cosmic bodies orbiting in a vast empty space, cosmic bodies that have life forms on them. The people who lived in Dante's time saw the world very differently. No one would then have thought of such abstract ideas. The earth was to them the centre of the whole world system. It was not only a solid planet, however, for within it were spirits that related to human beings. These were the powers that made man animal-like. They were at the centre of the earth. The different stages of ‘hell’, as it was called, were there. Dante described things that were wholly real to people in those days. He did not invent them. Anyone who thinks even for one moment that Dante believed it all to be mere superstition does not understand him. The idea people had at that time was that yonder, on the other side of the earth, the pull of gravity went in the opposite direction. In medieval times people thought of the forces that were in opposition to man, forces that removed him from everything there was by way of earthly gravity in mind and spirit. That was kama-loka, the purging fire. Looking out from there into the starry heavens people had very different ideas then. The moon was not a mineral but the body of a spiritual entity and the abode of many spirits—a cosmic body. The spirits who lived there had gone through similar evolutional states as human beings, but had fallen deeper than man. Their vices were, however, of a more spiritual kind than the animal vices of humanity. Mercury was also seen as a body encompassing a spirit. Just as we derive man from his innermost soul qualities, so did medieval people see the sun, the moon, mercury, venus, mars, jupiter and saturn as spiritual entities. People saw spirit everywhere then. The world was populated by spirits for them. The Christ lived in the region of the fixed stars since he had left this world. Beyond the fixed stars was the empyrean, the tenth heaven, where the source of all being was. People thought the spirits which were not here on earth and in this body dwelt in some region or other beyond the earth. A warrior who had gone through death would have to be sought on Mars. Someone who had lived a contemplative life would be on Saturn. Those who had risen even higher had to be sought in the region of the fixed stars, where the Christ was after he died. Beyond this would be even higher spirits. Dante wrote his Divine Comedy out of this way of thinking. Today people have simply no idea that people in his day still saw something of the spirit in everything material. For them, nothing was wholly physical and nothing purely spiritual. Interweaving matter and spirit was something entirely natural for them. If we enter into such a way of thinking we are alive to the feelings out of which the Divine Comedy was written. It is pointless to fight over whether Beatrice was just a symbol or Dante's lover. The two are not contradictory. Beatrice was a real person, and she also stood for all that is spirit. For someone not lead astray by learning she was the true personification of Theologia. Let us consider the atmosphere in mind and spirit in which the work evolved. It gives sublime expression to 13th and 14th century strict Christian Catholicism, before the Church came to be divided. People like Cardinal Nicholas of Cusa,16 whose thinking was that of scholasticism. Dante was a student of scholasticism. He saw the world the way his teacher Thomas Aquinas did.17 What was the mission of Christianity? It was to create a new basic religious approach. Before that, a girdle of religious views spread around the whole world. Christianity brought a different basic approach to religion. We have to go back a long way to enter into the basic tenor of Dante's work. About ten thousand years before the Christian era18 the vast continent known as Atlantis was gradually sinking. Theodor Arldt19 has given scientific proof of the existence of Atlantis in the journal Kosmos.20 The Flood, as we call it, refers to that continent gradually becoming flooded. The ancestors of the people who now live in Europe and Asia lived on Atlantis. The mythologies of all these nations show profound similarities. German mythology speaks of Atlantis, calling it Niflheim, home of mists. A view of the world has come down through tradition that gives us the figure of Wotan, the ruler. Wotan is the same as Bodha or Buddha. And Veda and the Edda have the same linguistic origin, for example. These views, which are, as it were, a sediment from the past, have something in common. Reincarnation was originally taken as a matter of course in all of them. Buddhism then spread among Mongol tribes, however, and not among Aryans. The Semitic element entered into the views of Aryan peoples, and reincarnation is unknown in this. The most sublime expression of this type of religion, which thinks in terms of one incarnation only, is Christianity. It is a characteristic feature of Christianity that it considers one incarnation only. This was not the case with esoteric Christian teachings, but the popular teaching did not include the idea of reincarnation. Ancient Judaism and Arabism knew nothing of reincarnation. Knowing this, we have the basic tenor of Dante's magnificent work. It represents a vision beginning on Good Friday. That was the day to mark life's victory over death. People did not think of this in abstract terms. They would feel that the sun was given new powers of spring on Good Friday and at Easter. It rises, entering into the sign of the Ram or Lamb,21 letting the plant world come into active growth. The sun was considered to represent a particular spirit. People thought that the powers of spirit and soul related to the spirit of the sun body. And Good Friday night was felt to be the best time for the soul to enter the realm that lies beyond death. Dante's work is a vision of the kind initiates know, something real in the world of the spirit. Dante was truly able to perceive the spiritual. He perceived the world of the spirit with spiritual senses. He gained his images as a strictly Catholic initiate. As he had his visions he brought into them the catholic world that had come alive in his organism, but he would see it in the spirit. People always see things of the spirit through the spectacles of personal experience. As the child's presence in the mother's womb relates to the physical level, so does one's presence in the world of the spirit relate to the things we know in the spirit here on earth. Our life on this earth is like a maternal womb in which we grow mature so that we may later arise in the spirit. The senses we have developed for things of the spirit depend on our life here on earth. Here we mature for the other world, preparing spiritual eyes and ears for the other world. Dante had thus developed his spiritual organs in the way made possible in a strictly Catholic world. When we enter into the other form of existence we are able to perceive the things that are now inside us. They then become outwardly visible. We say that passions, instincts and drives are ours. When we have entered into the worlds of spirit, the contents of our soul organism become something that exists outside us, just like the objects we perceive around us in physical existence. The things that live in our souls become visible in symbolic form. Dante wrote of three symbols representing three main qualities in his astral body, the body of drives or lower soul—a leopard, a lion, a she-wolf.22 His three main passions thus appeared to him in the form of three animals. This was no mere symbol, however. When man enters the astral level, his lower passions truly appear to him in the form of animals. The she-wolf represented one passion. This is the she-wolf who once suckled Romulus and Remus. It is the passion people adopted at the founding of the Roman nation, the passion which lives in everything connected with property—the desire to possess and on the other hand the right to have personal possessions. This passion was implanted in human beings at the time when the wolf suckled Romulus and Remus. Before this, humanity gained the power of courage, indicated by the lion, which can become lust for power. Even earlier came the increased cunning that developed from priestly rule—the leopard, the ability shown by Odysseus.23 When Virgil24 came to meet Dante he said: cannot make those animals go away, least of all the she-wolf? He said so because Dante had grown up in what remained of those old Roman passions in Italy. Virgil, who had given a picture of the initiation process in his Aeneid,25 had to be Dante's guide. It was from the works of Virgil that people learned most about the other world in those days. They saw that world as having three levels—hell, purgatory and heaven. There are only two consistent views of the world—that of Augustine26 and that of reincarnation and karma. Augustine said: ‘Part of humanity on this earth is destined to be good and part to be evil’. According to the other view we develop through many incarnations. These are the only two possible views. Dante took Augustine's view, according to which human beings prepare here on earth for a destiny that will be eternal. Because of this, life on earth is immediately followed by hell, purgatory or heaven. The one life was all that counted. The person was all that was considered. If we go beyond the person we are beyond birth and death. The principle that enters at birth and departs again at death goes beyond the personal. It is the individual. Anything the individual has done wrong must be compensated for in a next life. If we take away reincarnation and karma, everything has to be compensated in a single life. If one looks for retribution for everything concerning one person, a counter image of the personal is created and that is hell. Hell is nothing but being utterly caught up in the personal. The counter image of the personal in this world is hell in the other world. The personal must not be caught up in this world to such an extent that it beautifies existence. Christianity brought the view that everything depends on the one life between birth and death. The earth world had therefore to be made into a vale of sorrows, and people had to be told to let go of earthly things. Art on the other hand was a pagan element that made people be caught up in the personal aspect. The artists of old sought to make this earthly realm beautiful. Someone who sees only the personal element will say: ‘This personal aspect must do away with all that is beautiful. The earth must be made less beautiful, the person must be torn away from all that belongs to this world.’ It was therefore perfectly logical for Homer and all the poets of antiquity to appear to Dante in hell.27 Dante gave a true picture of avaricious and prodigal people on the astral level.28 There people see their own passions in mirror images. On the astral level an avaricious person will see what he has done with his avarice in the image of a prodigal. The prodigal will see his attributes in the counter image of an avaricious person. In the city of Dis, Epicurus represents the approach to life that aims to expand and develop this world.29 The city of Dis stands for physical reality. There people are in coffins. The materialists are living dead. They have been saying that man is but a corpse. As dead souls they now have to lie in coffins. From hell Dante is taken into purgatory. Princes who neglected their soul's salvation over affairs of state also need to be purified in the fire.30 The strictly Catholic view is that the personality must be developed. Princes who have not done so must therefore languish in the fire. The next region between purgatory and heaven Dante enters is the Garden of Eden.31 Here we are introduced to the truly Christian view, which is that the origin of the Church rests in the realm of the spirit. Anyone wishing to understand the medieval view of the ideal Church must organize himself in a higher way so that he may see its original image in the other world.32 Dante used the views of the heavenly hierarchies held by Dionysius the Areopagite33 for this. Dionysius wrote of a ranking order of angels, archangels, principalities, powers, virtues, dominations, thrones, cherubim, seraphim. The ranks in the temporal hierarchy of the Church were meant to reflect those heavenly hierarchies. Dante wrote of the hierarchies in symbolic form in the Garden of Eden. Then Beatrice took on the role of guide.34 We distinguish between a female element in the soul, which is inner soul nature, and a male element, which is the spiritual principle in the universe that impregnates the soul. The female soul draws us upwards. Medieval alchemists called the female aspect of the human being the ‘Lilium’.35 This is also why Goethe spoke of the ‘beautiful Lily’ in his Tale.36 In the Dantean way of thinking Beatrice represents the edifice of scholastic theology. Spirits of the moon who had broken their spiritual vows were first of all brought before Beatrice.37 They had broken their vow to serve only the spiritual and had fallen back into sensuality. In ancient Greek theosophy Mercury38 was still the spirit who had a role to play when the ancient Atlanteans advanced to a concept of the I. The earliest Atlanteans were not yet conscious of the I. The personal comes under the sign of the god Mercury, Hermes. Man came to the personal level when he fell into I-nature, egotism. This also made us into people who want to have possessions and is the reason why Mercury was also the god of merchants. On Jupiter Dante found the princes who exercised justice.39 Something very important occurred on the sun.40 Dante was shown the true nature of eternity on the sun; how to see the day known as the Day of Judgement. The Day of Judgement changes everything. Two people made their appearance—Thomas Aquinas and King Solomon. Thomas Aquinas represented life in terms of Christianity, of the New Testament, and King Solomon was the teacher of the Old Testament. Christians saw the priesthood as a physical expression of what the Christ meant to them in spiritual development. After life on earth the Christ had gone away and was now triumphant in the fixed star heaven. Someone who has prepared his spiritual embryo here on earth so that he has spiritual vision is able to see the Christ in the fixed-star heaven. The disciple who had been most profoundly initiated, John, appeared as the teacher of this view.41 Only the Christ and Mary were able to take their bodies up into the fixed star heaven. A master also has his body fully in hand. Just as people are learning to master their passions with moral ideas in our present civilization, so does someone who has reached a higher level truly learn to control the physical body. Jesus and Mary had hallowed their physical body to such a degree that they were able to take it with them to the highest regions. Then St Bernard42 became the guide for the higher regions where God is beheld and one enters wholly into the divine self. There Dante went beyond the teachings of the Church. He saw the three cycles, the threefold original essence of the world, father, son and spirit. They are called Brahma, Vishnu and Shiva in Indian religion. Here the trinitarian nature of the universe became apparent, with Dante rising to pure vision in the spirit, to contemplation. In the end we are shown how we live, move and are in God but must not presume to understand God.43 In the end, Dante only wrote of growing certainty in the human ability to recognize God. For him, this work was the drama of the world seen from the other side.
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