Christ and the Spiritual World E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2022

Beschreibung

Reassessing human history in relation to the cosmic-earthly events of Christ's incarnation, Rudolf Steiner stresses the significance of both Gnostic spirituality and the legends of the Holy Grail. The 'Christ-Impulse', he tells us, is not a one-time event but a continuous process, beginning well before Jesus of Nazareth walked the earth. This mighty impulse is a force that gives impetus to human development, such as with the extraordinary blossoming of free thinking of the last two millennia. Surveying this pattern of evolving human thought, Steiner explains the roles of contrasting historical figures, for example the great teacher Zarathustra, Joan of Arc and Johannes Keplar. We are shown the widespread influence of the clairvoyant prophetesses, the sibyls, who formed a backdrop to the Greco-Roman world. Steiner contrasts their revelations to those of the Hebrew prophets.The lectures culminate in the secret background to the Parzival narrative. Steiner illustrates how it is possible to experience the Holy Grail by reading the stellar script in the sky at Easter. Here, he provides a rare personal account of the processes he utilized to conduct esoteric research. The new edition of these much-loved lectures features a revised translation and an introduction, appendices and notes by Frederick Amrine.

Leseprobe

CHRIST AND THE SPIRITUAL WORLD

THE QUEST FOR THE HOLY GRAIL

A course of six lectures held in Leipzig between 28 December 1913 and 2 January 1914

TRANSLATED BY CHARLES DAVY AND FREDERICK AMRINE

EDITED AND INTRODUCED BY FREDERICK AMRINE

RUDOLF STEINER

RUDOLF STEINER PRESS

CW 149

Rudolf Steiner Press

Hillside House, The Square

Forest Row, RH18 5ES

www.rudolfsteinerpress.com

Published by Rudolf Steiner Press 2022

Originally published in German under the title Christus und die geistigen Welt. Von der Suche nach dem heiligen Gral (volume 149 in the Rudolf Steiner Gesamtausgabe or Collected Works) by Rudolf Steiner Verlag, Dornach. Based on shorthand notes that were not reviewed or revised by the speaker. This authorized translation is based on the sixth German edition (1987), edited by Robert Friedenthal

Published by permission of the Rudolf Steiner Nachlassverwaltung, Dornach

© Rudolf Steiner Nachlassverwaltung, Dornach, Rudolf Steiner Verlag 1987

This translation © Rudolf Steiner Press 2022

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publishers

A catalogue record for this book is available from the British Library

ISBN 978 1 85584 637 1

Cover by Morgan Creative

Typeset by Symbiosys Technologies, Vishakapatnam, India

Printed and bound by 4Edge Ltd., Essex

CONTENTS

Publisher’s Note

Introduction by Frederick Amrine

LECTURE 1

LEIPZIG, 28 DECEMBER 1913

Great change in the life of the human soul in the centuries before and after the Mystery of Golgotha. Deepening of the thought-life through Greek philosophy. Nevertheless, at that time there was no possibility of understanding the Mystery of Golgotha. The same high spiritual power caused both the deepening of thought-life and the Christ-Impulse. The theology of Paul. The Gnostic concepts: Primal Father, silence, thirty Aeons, Divine Sophia, Achamod, Son of the Father God, Holy Spirit, Demiurgos.

Pages 1-13

LECTURE 2

LEIPZIG, 29 DECEMBER 1913

Lack of understanding of the Gnostics for the connection of the Christ Being with Jesus of Nazareth. Ancient Indian rishis, disciples of Zarathustra and Chaldean sages could have had understanding of the Christ appearance. Gold, frankincense, myrrh. Christ enters the Earth in the age least suited to understand him. Theological scholarship moved further and further away from understanding Christ. The sibyls. Michelangelo’s Prophets and sibyls. Sibyls, remnants of ancient wisdom destroyed by the Christ-Impulse. Paul, descendant of the ancient Prophets. Paul and the world of the olive tree.

Pages 14-28

LECTURE 3

LEIPZIG, 30 DECEMBER 1913

The two Jesus boys. Human soul development in the course of Earth evolution. The threefold influence of the spiritual nature of the Nathan Jesus-boy on the sense development, the life organs and the soul development of humankind (thinking, feeling and willing). St George defeats the dragon. The musical arts (Apollo) as a reflection of these harmonizing forces. The myths of Midas and Marsyas. The ‘beatification’ of the Christ in Apollo.

Pages 29-42

LECTURE 4

LEIPZIG, 31 DECEMBER 1913

After-effects of the triple Christ-event in the post-Atlantean period. Zarathustra: worldview of chronology. Ahura Mazda, Ahriman, Zervan Akarana. Amshaspands, Izeds. Egyptian and Chaldean mysteries: astrology. Greek mysteries: meteorology. Ancient Hebrew wisdom: geology. The Prophets. Attis and Adonis cult as prefiguration of the Mystery of Golgotha. John the Baptist, reincarnation of Elijah. Apollo and the laurel, Paul and the olive tree.

Pages 43-55

LECTURE 5

LEIPZIG, 1 JANUARY 1914

The work of the Christ-Impulse in the subsoils of the soul. Constantine’s victory over Maxentius. Parzival and the Grail. Michelangelo’s Pieta. Chrétien de Troyes, Wolfram von Eschenbach. Kyot. The reappearance of the stellar script in the Mystery of Parzival. Ganganda greida, the journeying viaticum.

Pages 56-67

LECTURE 6

LEIPZIG, 2 JANUARY 1914

The Easter Festival. The Christianization of spiritual revelations. Yahweh: the connection of the Ruler of the Earth with the Moon-Mother. The Maid of Orleans as a modern, Christianized sibyl. The harmony of human history with the stellar script. Johannes Kepler. The heavenly aspect and the human aspect of the Grail. Prester John. ‘Ex oriente lux.’

Pages 68-85

APPENDICES:

1. The Etheric and the Astral Bodies

2. Platonism and Aristotelianism

3. Charles Darwin

4. Michelangelo and the Medici Tombs (by Margot Amrine)

5. Cosmic Evolution

6. The Hierarchies

7. Ahriman and Lucifer

8. Johann Wolfgang von Goethe

9. Ganganda greida

Notes

Rudolf Steiner’s Collected Works

Significant Events in the Life of Rudolf Steiner

Index

PUBLISHER’S NOTE

THIS lecture course took place at a time when Rudolf Steiner had separated himself and the German Section from the Theosophical Society (based in Adyar, India). The Anthroposophical Society had been founded, with its first assembly having taken place on 3 February 1913. The announcement of November 1913 in the Mitteilungen für die Mitglieder der Anthroposophischen Gesellschaft (‘Notifications for the members of the Anthroposophical Society’) no. IV, published by Mathilde Scholl, read: ‘From 28 December 1913 to 4 January 1914 Dr Rudolf Steiner will hold a cycle of lectures and two public lectures in Leipzig…’. The titles of the public lectures were ‘Spiritual Science and the Spiritual World. Perspectives on the Goals of Our Time’ (3 January 1914), and ‘Theosophy as a Benefit for Life’ (4 January 1914). The lectures which make up Christ and the Spiritual World were the final lectures by Rudolf Steiner that were heard by the poet Christian Morgenstern, shortly before his death. They inspired him to write the poem ‘Er sprach… Und wie er sprach, erschien in ihm der Tierkreis, Cherubim und Seraphim…’ in Wir fanden einen Pfad (‘He spoke… And as he spoke, the zodiac appeared in him, Cherubim and Seraphim...’, from ‘We Have Found a Path’). It was also on the occasion of these lectures that a meeting took place between Christian Morgenstern and the Russian novelist Andrei Bely.

INTRODUCTION

RUDOLF Steiner begins this cycle of lectures with a disconcerting promise not to provide answers, but rather to make us ‘disturbingly aware of how contradictions, difficulties, must pile up before the soul of anyone who wants to accept in the right sense our anthroposophical knowledge concerning humanity in the evolution of the world’. It seems that to be an anthroposophist implies not the comfortable possession of some set of truths, but rather incessant wrestling with difficulties and outright contradictions.

He embarks on an account of the Christ-Impulse—itself an utterly enigmatic designation—that makes no mention of the Church, or indeed of any Christian denomination. He refers to only one theologian by name, Paul, but not to any of his actual theology. Ironically, he asserts that all of theology is better suited to block understanding of the Christ-Impulse than to promote it. Of the Bible itself, Steiner asks about what is missing: for example, what became of the Three Magi?

He provides a lengthy and sympathetic account of Gnosticism. But the Gnostics are problematical in two senses: not only do their elaborate thought constructs appear childishly fanciful to modern-day Darwinian monists, but—unspoken in the lecture—their thinking also proves anathema to Christian theologians. The Gnostics are the arch-heretics. So what Steiner depicts as the subtlest manifestation of the deepening of thought that occurred in the fourth post-Atlantean epoch is directly opposed to the theological understanding—or I should say, the theological misunderstanding—of the Mystery of Golgotha. But it is not enough simply to understand and accept the Gnostics’ account, for even their thinking is grossly inadequate to the task. Steiner ends the first lecture by expressing the disheartening conclusion that even Gnosticism is not the solution to the problem; it is, rather, the keenest exemplar of the problem itself.

The Mystery of Golgotha, Steiner’s term for what is usually described as the Passion, is precisely a Mystery in the strictest sense. Even though it is performed publicly, only a tiny circle of people actually witnesses it. And its meaning remains totally inaccessible to human conceptual thinking.

‘The Christ-Impulse’ is shown to be not a poorly chosen metaphor, but a precise description. Like an impulse in physics, the Christ-Impulse is a force that makes things happen in the world. The Christ-Impulse is, among many other things, the ultimate cause of the extraordinary blossoming of free, human thinking that takes place in the fourth post-Atlantean epoch.

Earlier epochs, especially that led by the holy rishis, would surely have understood the import of the Christ-Impulse. But Christ did not incarnate then. He incarnated only when human thinking had become autonomous, had become free. But again, paradoxically, thinking purchased its freedom by being cut off from reality. In our thinking, we live isolated on an island. The Christ-Impulse came to enact human freedom, even if that meant that humanity would be cut off from any conceptual understanding of the Christ-Impulse.

Moreover, the Christ-Impulse is shown to be not a one-time event, beginning with the Incarnation, but rather a continuous process that was at work eons earlier. In his third lecture, Steiner outlines three ‘pre-earthly deeds of Christ’ that healed potential imbalances in human nature. The image of St George defeating the dragon bears reminiscences of these events.

Who comes closest in this cycle of lectures to grasping the reality of the Mystery of Golgotha? Three figures stand out as the main protagonists. Two of the three, Parsifal and Joan of Arc, have effectively no philosophical or theological understanding of the Christ-Impulse. But they help to enact it. The third, Kepler, arrives at certain theological insights not by pursuing theology as such, but rather through the back door of mathematics and astronomy.

The final two lectures provide a rare account of the process Steiner underwent in performing esoteric research into the saga of Parsifal. However difficult it may be to emulate, surely Steiner gives this account as a model that may encourage us to perform our own original, esoteric research. Anthroposophy is, after all, about knowing rather than believing.

Frederick Amrine

June 2022

LECTURE 1

LEIPZIG, 28 DECEMBER 1913

MANY people who are naturally fitted to receive anthroposophy in our present age will find it necessary to clear away various contradictions that may arise in their minds. In particular, the soul can be brought up against a certain contradiction when it wants to take seriously the memories of such a festive season as that which includes Christmas and the New Year. When we take these memories seriously, then it becomes clear to us that at the same time as we try to gain knowledge, we must penetrate into the spiritual history of humanity if we are to understand rightly our own spiritual evolution. We need only take a certain thought, and we shall find it on the one hand full of light, while on the other it makes us disturbingly aware of how contradictions, difficulties, must pile up before the soul of anyone who wants to accept in the right sense our anthroposophical knowledge concerning humanity and the evolution of the world.

Among the varied forms of knowledge that we try to reach through our anthroposophical studies we must of course include knowledge of the Christ; knowledge of the fundamentally important impulse—we have called it the Christ-Impulse1—which came in at the beginning of our era. And we are bound often to ask ourselves how we can hope to penetrate more effectively, with deepened anthroposophical knowledge, into the course of human evolution, in order to understand the Christ-Impulse, than those who lived at the time of the Mystery of Golgotha2 were able to do. Was it not much easier for them to penetrate into this Mystery,3 whose secret is specially bound up with the evolution of humanity, than it is for us, at this great distance in time? That might be a troublesome question for persons of the present who want to seek an understanding of Christ in the light of anthroposophy. It might become one of those contradictions that have a depressing effect just when we want to take most earnestly the deeper principles of our anthroposophical knowledge. This contradiction can be cleared away only when we call up before our souls the whole spiritual situation of humanity at the beginning of our era.

If we try—at first without any kind of religious or similar feeling—to enter into the psychic disposition of humanity at that time, we can make a most peculiar discovery. We can say to ourselves that we will rely on what cannot be denied even by minds most given over to externals; we will draw on the old tradition as found in history, but we will try to penetrate into that part of it which embraces the purest spiritual life. In this way we may hope to lay hold of essential elements in the evolution of humanity. Let us therefore try to enter quite historically into the endeavours that were made, say two hundred years before the Mystery of Golgotha and a hundred and fifty years after it, to deepen our thinking in order to understand the secrets, the riddles, of the world. Then we realize that during the centuries before and after the Mystery of Golgotha a change of far-reaching significance occurred in human souls with regard to the life of thought. We find that a large part of the realized world received the influence of that which Greek culture and other deepened forms of thinking had achieved some centuries previously.

When we consider what humanity had accomplished in this way by its own efforts, not in response to any impulse from without, and how much had been attained by those who were called ‘sages’ in the Stoic4 sense (and a good many personalities in Roman history were so ranked), then we are bound to say: These conquests in the realm of thought and ideas were made at the beginning of our era, and Western life has not added very much to them. We have gained an endless amount of knowledge concerning the facts of nature and have been through revolutions in our ways of thinking about the external world. But the thoughts, the ideas themselves, through which these advances have been made, and with which we have tried to discern the secrets of existence in external, spatial terms, have really developed very little since the beginning of our era. They were all present—even those of which the modern world is so proud, including the idea of evolution—in the souls of that period. What might be called an intellectual laying hold of the world, a life of ideas, had reached a certain summit, and not only among particular individuals, such as the pupils of Socrates5 a little earlier; it had become popular in a limited sense and had spread widely over Southern Europe and other regions. This deepening of thought is truly astonishing.

An impartial history of philosophy would have to pay special attention to this triumph of human thinking at that time.

But if we now take these highly significant advances in the realm of ideas, and on the other hand the secrets bound up with the Mystery of Golgotha, we become aware of something different. We realize that as the story of the event on Golgotha became known in that age, an immense wrestling of thought with that Mystery occurred. We see how the philosophies of the period, especially the Gnostic philosophy in its much profounder form, struggled to bring all the ideas it had gained to bear on this one purpose. And it is most important to let this struggle work upon us. For we then come to recognize that the struggle was in vain; that this immense deepening of thinking that humanity had achieved was indeed there, and indeed made every effort to comprehend the Mystery of Golgotha, but that none of these efforts were sufficient. The Mystery of Golgotha appeared to human understanding as though it were dispersed through far-distant spiritual worlds, and would not unveil itself.

Now from the outset I would like to say that when in these lectures I speak of the Mystery of Golgotha, I do not wish to invest this term with any colouring drawn from religious traditions or convictions. We shall be concerned purely with objective facts that are fundamental to human evolution, and with what physical and spiritual observation can bring to light. I shall leave aside everything that individual religious creeds have to say about the Mystery of Golgotha and shall look only at what has happened in the course of human evolution. I shall have to say many things which will be made clear and substantiated later on.

In setting the Mystery of Golgotha by the side of the deepest thought of that time, the first thing that strikes one is what I expressed by saying: The nature of this Mystery lies far, far beyond what can be reached by the development of thinking. And the more exactly one studies this contrast, the more is one brought to the following recognition. One can enter deeply into the thought-world that belongs to the beginning of our era; one can try to bring livingly before one’s soul what thinking meant for those denizens of Greece and Rome; one can call up before one’s soul the ideas that sprang from their thinking, and then one comes to the feeling: Yes, that was the time when thought underwent an unprecedented deepening. Something happened with thought; it approached the human soul in a quite new way. But when one wants to make fully alive inwardly what can be called the clairvoyant faculty, what one was able to call before the soul about this deepening of thought and vitalization of the world of thought of that time; when one bears that in one’s soul, and allows it to become effective in the soul, then suddenly something surprising emerges. One feels that something is happening far, far away in the spiritual worlds and that the deepening of thought is a consequence of it.

We have already called attention to the fact that behind our world lie other worlds—the astral,6 the devachanic, and the higher devachanic.7 Let us first remind ourselves that these three worlds lie behind our own. Then, if the clairvoyant state of soul is raised to full activity within oneself, the impression is received that neither in the astral world nor in the lower devachanic world can a complete explanation of the deepening of thought at that time be found. Only if one could place one’s soul in the higher devachanic world—so says clairvoyant insight—would one experience what it is that streams through the other two worlds and penetrates right down into our physical world. In our physical world it is recognizable as the radical transformation of the world of thought throughout the centuries.

One can initially only transport oneself to the physical world and its consideration. On this physical plane there is no need to be aware, while steeping oneself in that past world of ideas, of anything told concerning the Mystery of Golgotha. One can leave that quite out of account and ask simply: No matter what happened over there in Palestine, what does external history indicate? It shows that in Greece and Rome an infinite deepening of thought took place. Let us put a circle round this Greek and Roman thought-world and make it an enclosed island, as it were, in our life of soul—an island shut off from everything outside; let us imagine that no report of the Mystery of Golgotha has reached it. Then, when we inwardly contemplate this world, we certainly find there nothing that is known today about the Mystery of Golgotha, but we find an infinite deepening of thought which indicates that here in the evolution of humanity something happened which took hold of the innermost being of the soul on the physical plane. We are persuaded that in no previous age and among no other people had thinking ever been like that! However sceptical people may be, however little they may care to know about the Mystery of Golgotha, they must admit one thing—that in this island world that we have enclosed there was a deepening of thought never previously known.

But if one places oneself in this thought-world, and has a clairvoyant faculty in the background, then one feels truly immersed in the individual character of this thought. And then one says to oneself: Yes, as this thinking flowers into idea, with Plato8 and others, as it passes over into the world we tried to enclose, it has a quality which sets the soul free, which lays hold of the soul and brings it to a loftier view of itself. Whatever else you may apprehend in the external world or in the spiritual world makes you dependent on those worlds; in thinking you take hold of something which lives in you and which you can experience completely. You may draw back from the physical world, you may disbelieve in a spiritual world, you may refuse to know anything about clairvoyant impressions, you may shut out all physical impressions—with thoughts you can live in yourself; in your thinking you lay hold, as it were, of your own being!

One can have this insight. But then—and it cannot be otherwise if one enters with clairvoyant perception into this sea of thought, as I might call it—a feeling of the isolation of thought comes over one; a feeling that thought is still only thought; that it lives first of all only in the soul, and that one cannot draw from it the power to go out into a world where the ground of the rest of our being—the ground of what else we are—is to be found. In the very moment when one discerns the grandeur of thought, one discerns also its unreality. Then one can see also how in the surrounding world that one has come to know through clairvoyance, there is fundamentally nothing to sustain thought.

Then why should thought be there at all? The physical world can do nothing but falsify it. Those who wish to be pure materialists, who refuse to ascribe to thought any primal reality of its own, should really prefer to prohibit it. For if the natural world is the only real world, thought can only falsify it. It is only because materialists are illogical that they do not embrace the only theory of cognition that goes with monistic9 materialism—the refrain-from-thinking, think-no-more theory. But to those who immerse themselves with clairvoyant perception in the world of thought there comes this disquieting awareness of the isolation of thought, as though they were standing quite alone with it. And then only one thing remains for them; but it does remain. Something comes towards them, even though it be from a far spiritual distance, separated from them by two worlds; and it becomes apparent—so the clairvoyant soul says to itself—that in this third world lies the true origin, the fountain-head, of that which is in the life of thought. For clairvoyant souls in our time it could be a powerful experience to immerse themselves, alone with their thinking, in the time when thought underwent its deepening; to shut out everything else, including knowledge of the Mystery of Golgotha, and to reflect how the thought-content on which we still nourish ourselves came forth in the Graeco-Roman world.

Then one should turn one’s gaze to other worlds and feel rising over the devachanic world a star that belongs to a higher spiritual world; the star from which rays out the power that makes itself felt in the thought-world of Graeco-Roman antiquity. Then one feels oneself here on Earth, but carried away from the world of today and plunged into the Graeco-Roman world, with its influence spreading out over other regions at that time, before the Mystery of Golgotha. But as soon as one lets the spiritual world make its impression on one, there appears again, shining over devachan, the star (I speak symbolically), or the spiritual being of whom one says to oneself: Yes, the experience of the isolation of thought, and of the possibility of thought having undergone such a deepening at the beginning of our era—this is a consequence of the rays that shine out from this star in the higher spiritual world.

And then comes a feeling which at first knows nothing of the historical tradition of the Mystery of Golgotha but can be expressed thus: Yes, you are there in the Graeco-Roman world of ideas, with all that Plato and others were able to give to the general education of humanity, with what they have imparted to human souls—you feel yourself living in the midst of that. And then you wait ... and truly not in vain, for as though deep in the background of spiritual life appears the star which sends forth its rays of power; and you can say that what you have experienced is a result of these rays of power.