The Book of Revelation E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2013

Beschreibung

John's Book of Revelation - the Apocalypse - has been subjected to countless interpretations by theologians over the years, mostly based on theory and speculation. In contrast, Rudolf Steiner spoke from his own direct experience and knowledge of the spiritual truths contained in St John's mysterious pictures.Although he had previously presented his insights into The Book of Revelation a number of times, in 1924 Steiner ventured to give a completely new perspective - in response to a request by priests of The Christian Community - by relating the subject closely to the work of the modern priest. 'These priests felt the need to achieve a closer relationship with The Book of Revelation', he wrote later. 'I believed I would be able to contribute to such a closer relationship. The spiritual paths I follow had enabled me to trace the apocalyptist's footsteps. So I felt that with this course of lectures I would be able to achieve a depiction that would convey this priestly book in its true sense as a spiritual guide for the priest.'

Leseprobe

RUDOLF STEINER (1861–1925) called his spiritual philosophy ‘anthroposophy’, meaning ‘wisdom of the human being’. As a highly developed seer, he based his work on direct knowledge and perception of spiritual dimensions. He initiated a modern and universal ‘science of spirit’, accessible to anyone willing to exercise clear and unprejudiced thinking.

From his spiritual investigations Steiner provided suggestions for the renewal of many activities, including education (both general and special), agriculture, medicine, economics, architecture, science, philosophy, religion and the arts. Today there are thousands of schools, clinics, farms and other organizations involved in practical work based on his principles. His many published works feature his research into the spiritual nature of the human being, the evolution of the world and humanity, and methods of personal development. Steiner wrote some 30 books and delivered over 6000 lectures across Europe. In 1924 he founded the General Anthroposophical Society, which today has branches throughout the world.

THE BOOK OF REVELATION

and the Work of the Priest

Eighteen lectures, conversations and question-and-answer sessions in Dornach from 5 to 22 September 1924, reconstructed from notes taken by the participants

RUDOLF STEINER

Translated by J. Collis

RUDOLF STEINER PRESS

Rudolf Steiner Press Hillside House The Square Forest Row RH18 5ES

www.rudolfsteinerpress.com

Published by Rudolf Steiner Press 2012

Originally published in German under the title Vorträge und Kurse über christlich-religiöses Wirken, V. Apokalypse und Priesterwirken, volume 346 in the Rudolf Steiner Gesamtausgabe or collected works, by Rudolf Steiner Verlag, Dornach, Switzerland. This authorized translation published by kind permission of the Rudolf Steiner Nachlassverwaltung, Dornach

Translation © Rudolf Steiner Press 1998

The moral right of the translator has been asserted under the Copyright, Designs and Patents Act, 1988

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 314 1

Cover by Andrew Morgan Typeset by DP Photosetting, Aylesbury, Bucks

CONTENTS

Publisher’s Foreword

Introduction by René Querido

Greeting by Johannes Werner Klein

LECTURE ONE, Dornach, 5 September 1924

The Act of Consecration of Man and the Book of Revelation. Meaning of the word ‘apocalypse’. The four ages of the Mysteries and of the Transubstantiation. The Cabeiri in the third age.

LECTURE TWO, Dornach, 6 September 1924

Changes in experiencing the Transubstantiation in the different Mystery ages.

LECTURE THREE, Dornach, 7 September 1924

Future experiences of the Transubstantiation will be in the ‘I’-organization. The validity of anthroposophical truths. Alpha and Omega. Earlier and future conditions of consciousness. First words of the Book of Revelation.

LECTURE FOUR, Dornach, 8 September 1924

The letters to the Angels of the congregations at Ephesus and Sardis. Understanding the numbers in the Book of Revelation: twelve, seven, twenty-four.

LECTURE FIVE, Dornach, 9 September 1924

During the fifth post-Atlantean age human beings will increasingly develop an awareness of death as a companion. To read the Book of Revelation one must apply one’s will.

LECTURE SIX, Dornach, 10 September 1924

Number secrets in the Book of Revelation. Humanity formerly encompassed by the cosmic number secrets; in today’s stage of the earth’s evolution humanity is extricating itself from the laws of number.

LECTURE SEVEN, Dornach, 11 September 1924

The year 333. The apocalyptist’s prophetic vision of a possible departure from the Christ Principle and return to the Father Principle. Mohammedan teachings. 666—the number of the Beast. Transubstantiation and karma.

LECTURE EIGHT, Dornach, 12 September 1924

Christ’s connection with the sun. The Genius and the Demon of the Sun. Sorat and the number 666. The necessity to strive for spirituality. Michael mystery, Christ mystery, Sorat mystery.

LECTURE NINE, Dornach, 13 September 1924

The Book of Revelation as a prophetic picture showing the development of Christianity after the Mystery of Golgotha. The essential difference between Christianity and other religious creeds. Building the Old and the New Jerusalem.

LECTURE TEN, Dornach, 14 September 1924

Various pictures from the nineteenth chapter of the Book of Revelation. The work of the priest today.

LECTURE ELEVEN, Dornach, 15 September 1924

The three stages in the fall of the powers opposing the Christ-Impulse: the fall of Babylon, the fall of the Beast and the False Prophet, the fall of the divine adversaries (Satan).

LECTURE TWELVE, Dornach, 16 September 1924

Transition from the fourth to the fifth post-Atlantean age. Coming age in which human beings will have conscious visions. The woman clothed with the sun.

LECTURE THIRTEEN, Dornach, 17 September 1924

The principle of numbers. The age of the trumpets. Human beings with no ‘I’. The evolution of races and development of individuals.

PARTICIPANTS’ QUESTIONS, 18 September 1924

LECTURE FOURTEEN, Dornach, 18 September 1924

Threefold human being and threefold humanity: cloud people, rainbow people and people with fiery feet. Humanity split into races and nations. Examples: Russia (Bolshevism), Czechs and Slovaks.

LECTURE FIFTEEN, Dornach, 19 September 1924

Events in nature and history. The sea of glass. Love and light. Pouring out of the phials of wrath. Answers to participants’ questions.

PRELIMINARY TALK, 20 September 1924

LECTURE SIXTEEN, Dornach, 20 September 1924

The unity of starry world and earthly world. Fixed stars, planets, comets. The seven-headed and the two-horned beast. The nature of comets; Biela’s comet.

LECTURE SEVENTEEN, Dornach, 21 September 1924

The Book of Revelation as a book of initiation. The letters, seals, trumpets, divine love and divine wrath in their relation to physical world, soul world and spirit land. Perceiving the hierarchies and how they work. Religion and knowledge.

LECTURE EIGHTEEN, Dornach, 22 September 1924

The development of the consciousness soul. Intellectuality and Satan. The danger of forming new group souls: Gog and Magog. Impulses from the Book of Revelation in the work of the priest.

Appendix, ‘To the Members’ by Rudolf Steiner

A Note From the Editors of the German Edition

Notes

Colour Plates

PUBLISHER’S FOREWORD

These lectures on the biblical Book of Revelation comprise the fifth and last course given by Rudolf Steiner for priests, or those moving towards the priesthood, in the ‘movement for religious renewal’—The Christian Community. They were attended by 57 priests and also members of the Executive of the Anthroposophical Society. In an article in the Newsletter for members of the Anthroposophical Society (see Appendix), Rudolf Steiner confirmed that attendance at the lectures was ‘strictly limited’, and that he could not report on ‘what by its very nature can only be intended for the circle of priests’.

Although no official stenographer was present at the lectures, notes taken by a number of participants were gathered together at the end of the course and given to a group of them who had the responsibility of compiling a single copy. The texts created in this way were immediately duplicated. It is not known what became of the original notes.

Since 1924, this text (in a somewhat revised form) has been in private circulation among the priests of The Christian Community. For many years the Rudolf Steiner Nachlassverwaltung, the literary estate of Rudolf Steiner—a fully independent organization which holds the literary copyright to his work—has not ventured to publish its copy of the notes, respecting Steiner’s original intention that they were intended only for the circle of priests. In 1995, however, the decision was taken—without the support of The Christian Community—to publish a version of the texts. This publication appeared through the estate’s publishing arm, Rudolf Steiner Verlag, as volume 346 in Rudolf Steiner’s collected works in the original German.

Since the publication of volume 346, Apokalypse und Priesterwirken, Vol. 5 in the series Vorträge und Kurse über christlich-religiöses Wirken, the contents of this course have been in the public domain. Unauthorized English translations appeared almost immediately, often of very poor quality, and have been in wide circulation. The book is quoted freely in German, and extensive quotations have also appeared in English publications. In this context, Rudolf Steiner Press decided that it would be sensible to publish an official, authorized translation. This, we felt, would be the only practical response to the given situation.

It should be noted, however, that despite the excellent editorial work on the part of the Swiss publishers, the text is still something of a compromise, and cannot necessarily be regarded as an authentic record of the lectures. (Readers are directed to the full report by the editors of the original German edition see CONTENTS.)

*

During September 1925—the last month of his lecturing work—Rudolf Steiner was giving four to six lectures daily, with several courses running concurrently. The course of lectures on drama was the central event at Dornach at the time. It had been intended for actors and speech artists, but so many people wished to attend that the restriction had to be waived, and the lectures were heard by an audience of over 700. From 8 to 18 September Steiner lectured to physicians and priests on pastoral medicine, and to members of the Anthroposophical Society on the karmic relationships between individuals. The sessions for members of the First Class of the School of Spiritual Science—an esoteric school within the Society, open to members who feel a full commitment to the spiritual stream of Anthroposophy—continued, and Steiner also spoke separately to the workers at the Goetheanum.

Marie Steiner later wrote of this period—September 1924—as ‘a final glorious blaze of his spirit ... An unimaginable abundance of spiritual gifts was lavished upon us. It was like a confluence, a concentration of all he had done over four decades to bring an awakening to humanity: a ripe fruit and a concentrated seed force for the future that will provide spiritual fruition for ages yet to come.’

The present lectures began in the lecture room of the carpentry workshop next to the remains of the first Goetheanum (burnt down by suspected arson on New Year’s Eve 1922) in Dornach, Switzerland. They continued in Haus Brodbeck, now Rudolf-Steiner-Halde, and were finally moved to a larger room in the building office housed near the carpentry shop in a wooden building that no longer exists.

*

The Christian Community was established in 1922 through the ‘mediation’ of Rudolf Steiner.1 Although Steiner cooperated fully with its founding (undertaken principally by the respected Lutheran preacher Friedrich Rittelmeyer)2 and, significantly, conveyed ‘the cultus and the teachings on which the cultus is based’, nevertheless he was emphatic that the movement was ‘entirely independent’ of the Anthro-posophical Society. In his anthroposophical work Rudolf Steiner sought to found a modern science of the spirit. The Christian Community, on the other hand, has the task of ‘religious renewal’.3 However, Anthroposophy could fully support this movement, ‘even though the anthroposophical movement had to regard its own task as lying in the cultivation of spiritual life from other angles’.

*

A note on the translation:

In The Christian Community, the communion service is known as ‘the Act of Consecration of Man’, in German die Menschenweihehandlung. In the lectures contained in the present volume, Rudolf Steiner used this term both when speaking about the service of The Christian Community and when describing religious rites throughout the ages that involved the mystery of the Transubstantiation. For the purposes of this translation the term is used with upper case initials to denote the service of The Christian Community and with lower case initials when the lecturer was obviously speaking about past ages. He occasionally used the term Weihehandlung, which has been rendered ‘act of consecration’.

The hierarchy of The Christian Community consists of an Erzoberlenker, two Oberlenkers, and four Lenkers. Together they constitute the Circle of Seven. There are also additional Lenkers with responsibility for particular countries or regions of a country. Priests in individual communities are responsible to their appointed Lenker. Although comparisons could be drawn with the positions of archbishop, bishop etc., the fact remains that The Christian Community is a unique church and the above terms are not adequately translatable into English.

A note on the illustrations:

The original blackboard illustrations are extant as they were drawn on black paper pinned to the board. All of them are reproduced in this volume either in the section of colour plates or as separate (black and white) illustrations within the text.

SG, London, July 1998

INTRODUCTION1

It is interesting to note that Rudolf Steiner spoke repeatedly about the Apocalypse, the Book of Revelation, over a period of more than twenty-one years, stretching from 1904 to 1924, including four major cycles of lectures on this topic in 1904, 1907, 1908 and 1909.2

The course of lectures he gave to the priests of The Christian Community in September 1924 contains some remarkable revelations, quite apart from what was specifically addressed to the priesthood. It should also be noted that the eighteen lectures came to an end on 22 September, just a week before Steiner had to relinquish speaking to audiences, and was forced to take to his sick bed for the six months until he died in March 1925. This very fact gives what he revealed and prophesied out of the Book of Revelation a very special meaning.

It may be helpful to consider briefly the life of John the Evangelist, the author of the Book of Revelation. Who was this remarkable individuality? In the lecture course The Gospel of St John and its Relation to the Other Gospels, Steiner stated that Lazarus, who was brought back to life by the Christ (see John 11), was none other than John, the Disciple whom the Lord loved.3 He was present with the Apostles at the Last Supper and was the author of the John Gospel, the three epistles of John, and the Book of Revelation.

Before his initiation Lazarus was a rich man, brother of Mary and Martha, who owned considerable tracts of land in Galilee. They also had a house in Bethany that Christ Jesus visited on a number of occasions, and where he stayed at night during Holy Week.

John-Lazarus can be considered not only as the most intimate disciple of Christ Jesus, but also as one of the greatest Christian initiates. While all the disciples fled before the Crucifixion, John-Lazarus, together with Mary the Mother of Jesus, Mary the wife of Cleophas and Mary Magdalene, stood beneath the Cross. We recall that some of the last words spoken from the Cross were addressed to Mary the Mother and to John: ‘When Jesus therefore saw his mother, and the disciple whom he loved standing by he saith unto his mother, “Woman behold thy son!” Then saith he to the disciple, “Behold thy mother!” And from that hour that disciple took her unto his own home.’ (John 19, 26-27) This relationship is deeply significant for it existed not through the kinship of blood but through the living word of Christ. It is something that points to the future.

Legend tells us that after the Resurrection John-Lazarus travelled for some time before returning to the Holy Land. Then, together with Mary the Mother, he settled in Ephesus, one of the principle Mystery Centres of the ancient world, dedicated to the Goddess Artemis (Diana), the place of the living Word.

It would appear that Mary the Mother dwelt in a small house at the top of the mountain overlooking the Mystery Centre, while John lived close to the sea below.

Titus Flavius Domitianus (AD 51-96) succeeded his brother as Roman emperor in AD 81. Initially, his reign appears to have been benevolent, but later he was given to ordering the most atrocious cruelties, especially against the Christians. John-Lazarus, already in his eighties, was dragged in chains to Rome and subjected to a terrible series of tortures. Legend tells us how he survived these ordeals in a most amazing way. Not having been able to kill him, the emperor ordered John-Lazarus to be exiled to Patmos, a small mountainous island of great beauty close to the Turkish coast and not far from Ephesus. It was there, in a cave half-way up the mountain, that John resided, and dictated the Book of Revelation to Prochoros, his companion and secretary. This work, the last book of the Bible, has often been characterized as a book with seven seals. It is perhaps the most profound of all Christian esoteric writings. After the death of Domitianus in AD 96, John was able to return to Ephesus, where he lived for several more years, writing the Gospel of John. He died when he was over one hundred years old.

The first chapter of the Book of Revelation begins as follows: ‘The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein, for the time is at hand.’

We can readily see that John, the Christian initiate whom the Lord loved, received by the grace of Christ Jesus a prophetic revelation that he felt urged to impart to the world. The style is imaginative throughout, and highly dramatic. Aspects of the spiritual past of humanity, going back to the beginning of the post-Atlantean period, are revealed, and we are taken through the future ordeals that human beings will have to face.

Towards the middle of this remarkable work we hear of ‘a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars. And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon...’ (Rev. 12, 1-3)

We then hear how the Archangel Michael intervened and how the great dragon was cast out. In the next chapter, however, two more beasts appear on the earth: one rises out of the sea, and the other out of the earth. This second beast has two horns like a lamb, but speaks like a dragon. ‘And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. And deceiveth them that dwell on the earth, by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live ... And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of a man; and his number is Six hundred threescore and six.’ (Rev. 13, 12-14 and 17-18)

This being is known as Sorat, the Sun Demon and the most powerful opponent to Christ Jesus in the universe. Sorat rises every 666 years to deceive humanity. Now that in 1998 three times 666 years have run their course since the birth of Christ, it will aim its wrath at humanity again.4 Sorat will do everything in its power to obliterate humanity’s connection with the spiritual world and tempt humanity to deny the Christ.

At the end of Lecture Eight Rudolf Steiner urged his listeners most earnestly to consider the three mysteries of our time: the mystery of Michael (who according to Steiner became regent in 1897), the mystery of the appearance of Christ in the etheric realm (from the beginning of the twentieth century), and the mystery of Sorat the Sun Demon (that is rearing its head at the end of the twentieth century). One can truly say, ‘The time is at hand!’ and we are faced all over the world with tremendous challenges. Will the call of Revelation be heard?

René Querido, Boulder, Colorado

GREETING by Johannes Werner Klein1

Dornach, 5 September 1924

As Dr Rittelmeyer is unwell and therefore unable to be here, it has fallen to me to speak a few words on behalf of our circle and express our gratitude to the destiny that has made it possible for us to come to you once again. We feel like a little band of travellers clinging together in a boat tossed by the stormy waves of our time, constantly faced with the danger of drowning and unable to turn either to any representative of external culture or to anyone who stands for what passes as the culture of the spirit in these times. We cannot but feel blessed by being able to come to you, and grateful that you have called us and will speak to us here.

Two years have passed since we stood here before you as a group in that powerful moment when our life’s task descended upon us. For most of us this is the first time we have returned to this place, and we now look with deep dismay at the physical remains of the Goetheanum and cannot help returning in memory to the White Hall where the destiny of our life spoke to us so powerfully; it is the spot where the earth out there is now most deeply torn.

Most strongly in our awareness there lives the reflection of what has taken place here since then; the message of the Christmas Foundation Conference echoes on. The joy we were given at that time lives on in us, for there is once more a Mystery Centre on the earth. Coming to you once again in this circle, we therefore first and foremost want to express how profoundly we wish to join and enter as intensively and strongly as possible into the impulses that have gone forth from this place since that time. Without exception all the friends have by now personally applied for membership in the School of Spiritual Science.2 As a circle we want to express by this that we intend to belong to the work going on here at Dornach in the most intimate and profound way imaginable.

We have now been working in the world for a further year. Our work has remained within the boundaries of Germany, but as a circle we have gained considerably in numbers and I would now like to introduce to you the new friends in our circle. [Eleven individuals were introduced who had joined the circle of priests of The Christian Community since the autumn of 1922.3]

We do not consider the meetings we have had together over the past year to be our most important achievement. Nevertheless they have become for us the clearest sign that the spiritual world has gained an interest in our work and that we have been accorded a place in the spiritual worlds which allows us to receive guidance. Our awareness of this can provide the starting point from which our confidence in what we are doing can germinate more and more from our thinking down into the real depths of our being. With this growing confidence in what we are doing we come to you who are for us the voice of the true revelation of the spiritual world. We ask you to give us whatever it is that can enable us to continue finding our way as time goes on.

LECTURE ONE

Dornach, 5 September 1924

My dear friends, to begin by replying to your kind words, I would like to say that it is fully justifiable that you should have spoken them just now in the name of the circle of priests. One cannot always call something spoken with the best intentions by human beings fully justifiable, but in this instance one can do so. I say this because the inner spiritual impulse that is intended to flow from the Goetheanum through the anthroposophical movement always contains an aspect that goes far beyond any theoretical understanding, indeed beyond any understanding altogether. A way of expressing approximately what is meant would be to say: The tasks human beings must undertake today are growing great again. They are growing great because the forces once available in the times when humanity was able to turn away more or less from the impulses of the ancient Mysteries are now exhausted.

The ancient Mysteries unfolded actual divine substances and divine forces on the earth in full reality. Humanity had to develop sufficiently for there to be a time when people were left more or less to their own devices, a time when the divine substances and forces were unable to work directly on the earth through human beings. The forces that held sway in earthly humanity during that intermediate period of human evolution are now exhausted. Though not the most lofty, it is perhaps a significant, important and far-reaching occult truth that the forces which were able to become effective in human evolution without the help of the Mysteries are now exhausted, so that human evolution cannot proceed further unless forces from the Mysteries enter into evolution once again.

Under the influence of this truth it must be sensed that today something other than understanding alone is necessary for someone who wants to work out of genuine spirituality in any branch of the anthroposophical movement. Something must come about anew that resembles the working of the old Mysteries, something that is described as an offering and devotion of the whole human being, an opening out of the whole human being within his or her task.

The words you have spoken would not be profoundly true if it were not entirely obvious—and it is entirely obvious— that in your circle of priests this impulse is at work in pure inwardness, the impulse to give one’s whole humanity as an offering to the work that you have recognized as being holy. Before all the divine powers who shine their light to lead our work I am able to say: The words you have said about your enthusiasm and devotion to the task express the truth fully, genuinely and honestly. It has been abundantly obvious that the whole circle of priests is filled with the most noble and inward effort—with all the inner spirituality human beings have—to render the sacrifices that need to be made today fully fruitful. Even now it is possible to say that what you have done is the beginning of something that can bring satisfaction to the divine being of the cosmos. By saying this I am making an important statement.

Your work has remained within Germany, certainly. But the reasons for this will in all probability be overcome in the not too distant future. Interest in the religious renewal that was burning in your hearts when you came to me here for the founding of your priestly work is taking hold of souls in widespread regions outside Germany. How far it will be possible to go beyond Germany’s borders will depend on the inner strength you can have within you.

We cannot help being deeply moved in our hearts when we think of how your movement was inaugurated and initiated here two years ago with the holy Act of Consecration of Man in the very hall where the flames were first seen which then destroyed our beloved Goetheanum.1 As you see, that is the spot where the earth is now most deeply scarred. But through your fine devotion a beginning has been made towards transforming what took place in that room—the first to be devoured by the flames—into what is surely a holy deed for the earth. If you continue with the sacred zeal that first took hold of you, the impulses within your circle of priests will continue to develop in the right way.

Having gathered once again at this place, we shall have important matters to address in the light and in the warmth that have come to us through the Christmas Foundation Conference like a kind of compensation for our earthly losses. We shall consider what could be a genuine help to you in taking further your impulses of soul.

This time we shall endeavour to allow ourselves to be approached by the profound content of the Book of Revelation. Taking the Book of Revelation as our point of departure, we shall endeavour to bring before our souls all that at this moment in time is especially important for your priesthood. By looking at the Book of Revelation in particular, we shall be able to centre all our work here on the Act of Consecration of Man, which is what gives your priestly work its meaning and purpose. We shall have before us on the one hand the Act of Consecration of Man and on the other the Book of Revelation.

Today already we shall give a brief hint about how we want to inaugurate this, how we want to inaugurate the work of your priestly movement. We shall save what arises in direct connection with the needs of your work as priests, what needs to be said about the practicalities of your priestly work, or about a review of the past and a prospect for the future—we shall save all these things for moments when they fit naturally with the inner aspect of our considerations. Today I will begin by telling you how we shall take our work forward over the next few days.

Let me first greet all of you wholeheartedly in the name of all those powers who have brought you together here who, as you know, are the multitudes of powers who follow Christ. May they give the right religious impulses, the right theological insight and the right impulses for today in working with a cultus that you want to adopt religiously, theologically and ceremonially in the deepest Christian sense. This is the sense in which we want to be together and this is the sense in which the work we are about to undertake together is to be shaped.

We begin by pointing out something great in our time, something great that consists in an entirely new attitude of the human soul towards that which comes about through a priestly action. What is present in the action of the priest when the Act of Consecration of Man is celebrated is something that human beings have always sought, for as long as there has been a humanity on the earth.

If we want to understand the light in which the Act of Consecration of Man must appear today for the priest celebrating it and for the layperson receiving it, we must first consider what the Act of Consecration of Man has meant, means now and will mean in human evolution on earth as time moves on. But if there is to be an understanding of what the Act of Consecration of Man is today while it is being celebrated, we must, from another angle, also be filled with the true content of what John, initiated by Christ himself, wanted to give to Christian posterity through his Book of Revelation. Strictly speaking the two belong together—a fitting frame of mind in celebrating the Act of Consecration of Man, and a fitting frame of mind in imbuing oneself with the substance of the Book of Revelation.

For the moment, let us set aside the specific form of apocalypse or revelation given to Christians in John’s Book of Revelation. Let us use the term ‘apocalypse’ to mean all occult truths bestowed on humanity in order to give it a genuinely priestly impulse for its further evolution. A great deal can be encompassed by the concept of apocalypse which appears in a concentrated summary in John’s Book of Revelation in a form that is attuned to the Christ. Whenever apocalypse or revelation has been sought it has always been understood that comprehending apocalypse profoundly and fully was only possible when one was standing entirely within the act of consecration of man.

Much will become clearer if we begin by stating that there were, in the past, Mysteries which I shall call the ancient Mysteries. Rather than going into the matter of specific dates, I want in this introduction simply to describe the four successive stages of the Mysteries. There were ancient Mysteries, there were semi-ancient Mysteries, there were semi-new Mysteries and we are now at the point at which new Mysteries will begin. We thus have four stages of evolution in the understanding human beings have for apocalypse or revelation and for an act of consecration of man.

Looking at the ancient Mysteries which existed amongst human beings in the distant dawn of human evolution on the earth and which had the task of bringing to human beings everything that was holy, true and beautiful, we can say: The essential aspect of the ancient Mysteries was the way the gods descended from their divine thrones and came down to human beings, and the way those human beings who bore the priestly office within the Mysteries associated face to face, being to being, with the gods. Just as human beings today associate with one another being to being, so in the Mysteries of those ancient times did the gods associate with human beings and human beings with the gods.

As there are natural laws that are valid in time, so are there also primeval, eternal laws that do not, however, infringe human freedom. Among these primeval, eternal laws there are some that relate to how the gods associate with human beings. These primeval, eternal laws came into play when in the ancient Mysteries of earliest human existence the gods themselves associated with human beings, and when all teachings received by human beings came about between the divine teachers and the human beings themselves. When the cultus brought the supersensibly powerful gods to be there amid the celebrants, this was when something was attained in the ancient Mysteries that has always given meaning to an act of consecration of man, namely the Transubstantiation. What, though, was Transubstantiation in the ancient Mysteries?

In the ancient Mysteries, Transubstantiation was what the gods regarded as the ultimate through which they entered into association with human beings. The ceremonies were determined in accordance with the primeval, eternal laws I mentioned just now. Out of certain stellar constellations that were known to genuine ancient astrology, and out of the coincidence of these constellations with conditions that can be determined by human beings, the way was opened from the gods to human beings and from human beings to the gods.

If you can get an overview of ancient chronology you will find that there are various chronologies, some, for example, that reckon with 354 days and others that reckon with 365 days. Leap days and leap weeks were inserted into these chronologies to compensate for the non-compatibility of human calculations with the progress of the cosmos. What human beings were able to calculate never quite conformed with the actual progress of the cosmos. Somewhere or other there was always a small remainder. The priests of the ancient Mysteries paid particular attention to those small remainders that occurred where human chronology did not conform to the progress of the cosmos. By dividing the year into months and weeks, they laid down certain periods when this non-conformity was particularly conspicuous, so that after several lunar months there were always a few days left before the new year began.

Someone who wants to gain an understanding of the progress of human evolution would do well to look closely at those periods when human beings, by inserting days or weeks like this, used this to express the non-conformity of human calculations with the progress of the cosmos—those periods which the priests then regarded as holy weeks. In those holy weeks which used to make it obvious that the thinking of the gods is different from the thinking of human beings, in those times that used to make this non-conformity obvious, it is possible, if the heart of the gods is in harmony with the heart of human beings, for the path to be found that leads from the gods to human beings and from human beings to the gods.

The moment when the gods entered into the Mysteries— this was something people were able to observe through the ancient astrology which enabled them to understand it in the right way. At the end of each year, or at the end of a moon cycle of 18 years, or at the end of other periods, there were always holy times that signified the non-conformity, the borderline, between human intelligence and divine intelligence, holy times when the priests in the Mysteries were able to recognize that the gods could find their way to them and that human beings could find their way to the gods.

It was in such times that the priests of old sought to preserve the effective forces of sun and moon in the substances with which they celebrated the act of consecration of man, so that what they had received in the holy times could be spread out over all the other parts of the year when they would need to celebrate. They also preserved what the gods had made out of the earth’s substances and forces during the holy times. They kept the water from those times, the mercurial element, so that at other times of the year they would be able to celebrate the act of consecration of man in such a way that it would contain the Transubstantiation in the way the gods themselves had done it in those acts of consecration of man that had taken place in the ‘dead times’, as they called them, the times that were holy.

Thus in those ancient Mysteries, in times when the cosmic language, not the human language, was current amongst human beings, people sought to make contact with the gods who then descended into the Mysteries and who on each occasion made holy once more the act of consecration of man. On each occasion, too, an understanding of apocalyptic things was bestowed upon the human beings who celebrated the act of consecration of man. This is how the great truths were taught in those ancient times when being in the midst of the act of consecration of man meant being filled with apocalyptic substance. The act of consecration of man is the path of knowledge; apocalypse, revelation, is the content of the holy knowledge.

Now we come to the semi-ancient Mysteries, those Mysteries of which at least a faint shimmer remained in historical times. (Of those that I have described as the ancient Mysteries nothing historical remains; they can be researched only by spiritual science.) The time had come when the gods withdrew from human beings and no longer descended into the Mysteries with their own being; but they continued to send down their forces. It was the time when the act of consecration of man was to receive through the Transubstantiation that shining light of the divine that was intended always to illumine the act of consecration of man.

The Transubstantiation was now no longer accomplished through learning from astrological observation of cosmic processes about which substances and forces should flow into the celebration of the Transubstantiation. Now the secret was sought in a different way. The inner nature especially of what the old alchemists called ‘leavens’ was taken up. A leavening agent is a substance that has reached a specific age while having gone through various stages of bringing about transformations in other substances without changing its own substance. To make an everyday comparison we need only think of how bread is baked. The principle is the same. You save a small piece of your previous batch of dough and add it to the new batch as a leavening agent. Imagine how in the semi-ancient Mysteries age-old substances, having retained their own inner substantiality through the ages while other substances were undergoing transformation, were stored in holy vessels that were themselves ancient and holy objects, venerable objects in the Mysteries.

From these ancient vessels were taken the substances that were the leavening agents with which the Transubstantiation of the old, still holy alchemy was performed. People in those days knew: The initiated priest understands the transformation, the Transubstantiation taking place through the forces preserved in the substances; he knows that they send forth sun-radiance in the holy quartz-crystal vessels. What was looked for in them, the reason they were needed, was that they were seen to be the celebrant’s organ of perception for apocalypse, for revelation.

The following was something that took place in those semi-ancient Mysteries: The priest was tested at the moment when he approached the holy place and the ancient leavening agents began to transform the substances in the holy quartz-crystal vessels in such a way that he could see in those vessels how the substances sent forth sun-radiance. The vessel containing the little sun was a monstrance. It was a Host such as can only be recreated in imitation nowadays. The moment when he saw the sun-radiance of the Host was the moment in which he became a priest in his inner being. (Plate 1)

Nowadays in the Catholic church, everyone going to church sees the consecrated Host, for now it is no more than a symbol for what it once was. In those days, however, only those individuals were genuine priests who beheld the consecrated Host in that they saw a sun-radiance in the substances that had been preserved. At such a moment their knowing was open to receive that which is apocalyptic.

Next came those Mysteries of which the Mass of more recent times is a reflection. The Catholic Mass, the Armenian Mass and other Masses have developed in a very complicated way out of the semi-new Mysteries. Although they have now become external, these Masses still bear within them the full principle of initiation. In the ancient Mysteries the gods were present; in the semi-ancient Mysteries the forces of the gods were present. In place of these there came into the semi-new Mysteries what human beings can perceive when the Word awakens in them, the magical Word, the Word in which inwardness resounds, the Word that penetrates into the depths of understanding concerning the inner being of the sounds of speech. For in the age of the semi-new Mysteries human speech was juxtaposed with the speech of the cultus, that cultic speech of which a last remnant remains in the different religious creeds. In it, everything depends on rhythm, on the inner understanding of the sounds of speech, on the understanding of how the sounds of speech emanating from the mouth of the priest enter inwardly into human hearts. The magical Word, the cultic Word spoken in the holy place was the first way upwards to the gods or, initially, to the forces of the gods.

Thus:

First age of humanity: ancient Mysteries—the gods descend.

Second age of humanity: semi-ancient Mysteries—the gods send down their forces.

Third age of humanity: semi-new Mysteries; the human being learns the magical speech and in intoning the magical speech begins to ascend to the forces of the divine world.

That was the meaning of all that was intoned in the act of consecration of man during the third age of the Mysteries. It was the time when the element of the Cabeiri provided the contemporary religious cultus living in the Mysteries. The services, the sacrifices of the Cabeiri, which were celebrated at Samothrace, are a part of all that is ceremonial in the semi-new Mysteries, a part of all the ceremonies the priest had to perform.

Imagine the altar of the Cabeiri at Samothrace. The Cabeiri standing on it as external reminders were offering vessels, jars in which were contained, not leavening agents now, but substances which human understanding could find if it was able to delve into the inner spiritual nature of the substance. The sacrificial substances in the jars were set alight, the smoke rose up, and in the ascending smoke the magical speech made visible the Imagination of that which the Word intoned. Thus the path upwards to the divine powers became externally visible in the sacrificial smoke.2 That was the third stage in the evolution of the Mysteries and in what is contained for human beings in the act of consecration of man.

Although these first stages have become decadent, a good many of their external aspects have been preserved. In that moment over there in the now burnt-down Goetheanum when you inaugurated a new priesthood in the movement for a Christian renewal, in that moment a new age of the Mysteries began, a new age for the Act of Consecration of Man and for an understanding of apocalypse, of revelation. Tomorrow we shall begin to speak about what must now stream through your hearts in order to fulfil properly the fourth stage of the Mysteries.