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Rudolf Steiner e.Lib
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Occult Science - An Outline
Rudolf Steiner e.Lib Document
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Occult Science - An Outline
Man and the Evolution of the World
In post-Atlantean time the life of man between birth and death has had
its influence also on the body-free condition after death. The more
man turned his interest to the physical world, the greater was the
possibility for Ahriman to find his way into the soul during earthly
life, and then maintain his power over it after death. In the peoples
of ancient Indian the danger was as yet very slight. During their life
on Earth they had felt the world of the physical senses as an
illusion; thereby they withdrew themselves after death from the power
of Ahriman. The danger was correspondingly greater for the ancient
Persian people, who in the time between birth and death had turned
their gaze with interest upon the physical world. They would all too
readily have fallen a prey to the snares of Ahriman, had not
Zarathustra, with his teaching of the God of Light , impressed it so
earnestly upon them that behind the world of the physical senses is
the world of the Spirits of Light. According to the measure of what
their souls received of the whole world-of-ideas which these teachings
were capable of arousing, in such measure did they withdraw themselves
from the clutches of Ahriman during earthly life and therewith also
for their life after death, in which they would have to prepare
themselves for a new life on Earth. In Earthly life the power of
Ahriman misleads man into regarding the sense-perceptible, physical
existence as the one and only reality, thus shutting himself off
entirely from any kind of outlook into a spiritual world. In the
spiritual world, Ahriman brings man to complete isolation, leading him
to center all his interest upon himself alone. Men who at death are in
the power of Ahriman are born again as egoists.
In the spiritual science of our time, life between death and a new
birth can be portrayed, such as it is when Ahriman's influence has to
a certain extent been overcome. It has been so described by the
present writer in other works, and in the first chapters of this book.
And it is important that this should be done, so that man may be shown
what he can indeed experience in yonder form of existence if he has
gained the clarity of spiritual vision to behold what is actually
present there. Whether a given individual experiences more or less,
will depend upon how far he can overcome the Ahrimanic influence. Man
is gradually approaching more nearly to what he can be in the
spiritual world. How this, that he can be, is marred by other
influences, must none the less be clearly envisaged when we are
studying mankind's evolutionary course.
Among the Egyptian people Hermes saw to it that men should prepare
themselves during earthly life for communion with the Spirit of Light.
In that time, however, the interests of men between birth and death
were already such that they were able only to a slight extent to look
through the veil of the physical. Consequently, the spiritual vision
of their souls was apt to remain clouded after death. Their perception
of the World of Light was dim.
But the overclouding of the spiritual world after death came to a
climax for the souls who passed into the body-free condition out of a
body of the Graeco-Latin culture. In earthly life they had cultivated
the physical life of the senses so that it blossomed forth under their
hands. In so doing they had condemned themselves to a shadow-like
existence after death. Hence the Greek felt life after death as an
existence of the Shades. It is no empty phrase but a real feeling of
the truth when the Hero of that time, devoted to the healthy life of
the senses, exclaims: Better to be a beggar upon Earth than a
king in the realm of Shades. All this was still more marked in
those of the Asiatic peoples who had in their very reverence and
worship concentrated on the sensual images alone instead of on the
spiritual archetypes. Such was indeed the situation of a great part of
mankind during the Graeco-Latin epoch. The fact is here brought home
to us that man's mission in post-Atlantean time the conquest of
the physical world could not but lead to his estrangement from
the spiritual world could not but lead to his estrangement from
the spiritual world. Thus is greatness on the one hand necessarily
bound up with decline upon the other.
Man's connection with the spiritual world was meantime nurtured in the
Mysteries. There the Initiates were able to special states of soul to
receive revelations from the spiritual world. In greater or less
degree, they were successors to the Atlantean Guardians of the
Oracles. To them was unveiled what had been veiled by the impulses of
Lucifer and Ahriman. Lucifer concealed from man all that of the
spiritual world which had, until the middle of the Atlantean time,
been pouring into the human astral body without any participation on
his part. If the life-body had not been partially separated from the
physical, man could have experienced within him this region of the
spiritual world as an inner revelation of the soul. Owing to the
Luciferian intervention it was only in special states of soul that he
could do so. A spiritual world then appeared to him in the garment of
the astral. The Beings of this world revealed themselves in forms that
possessed the members only of man's higher nature, and made manifest
in these, in astrally visible pictures, their several spiritual
virtues. Superhuman Beings revealed themselves to man in this way.
After the intervention of Ahriman another kind of Initiation was
added. Ahriman had, since the middle of the Atlantean epoch, veiled
all that of the spiritual world which would, but for his intervention,
have appeared behind the perceptions of the physical senses. This was
now unveiled to the Initiates, inasmuch as they practiced in their
souls all the faculties man had acquired since that time,
beyond the measure needed for bringing about the clear
impressions of the physical and sense-perceptible world. It was
revealed to them that spiritual Powers underlay the forces of Nature.
They could tell of spiritual Beings behind outer Nature. It was given
them to behold the divine creative Powers underlying the forces that
are at work in the realms of Nature beneath man. All that had worked
on from Saturn, Sun and Moon, forming man's physical body, life-body
and astral body, as well as the mineral, plant and animal kingdoms of
Nature all this made up the content of one kind of
Mystery-secrets. These were the secrets over which Ahriman held his
hand. What had led, on the other hand, to the sentient soul,
intellectual soul and spiritual soul, was made manifest in a second
kind of Mystery-secrets. But there was something of which the
Mysteries could only tell prophetically, namely that in the fullness
of time a human being would appear with an astral body such that, in
spite of Lucifer, the Light-world of the Spirit and the Sun would come
to consciousness in him through the life-body, apart from any special
states of soul. And the physical body of this human being would be
such that for him the realms of the spiritual world which Ahriman is
able to conceal until physical death occurs would become manifest.
Physical death can alter nothing in this human beings' life, will have
no power over it. In such a human being the I shines forth with
so strong a radiance that even in his physical life the spiritual
comes to full manifestation. Such a being is the bearer of the Spirit
of Light, to whom the Initiates had two ways of ascent, in that they
were led in special states of soul either to the spirit of the
superhuman realm or to the very essence of the powers of external
Nature. Inasmuch as they foretold that in course of time such a human
being would appear, the Initiates in the Mysteries were prophets of
the Christ.
One particular prophet in this sense arose within a nation who
possessed by natural inheritance the qualities of the peoples of
Western Asia, and by education the teachings also of the Egyptians.
This was the nation of the Israelites, and the prophet to whom we
refer was Moses. So abundantly had the influences of Initiation been
received by Moses that in certain states of soul the Being revealed
himself to him who had undertaken, from the Moon, a long while ago in
the normal course of Earth's evolution, the function of shaping human
consciousness. In thunder and lightning Moses recognized not mere
physical phenomena but the manifestations of this Spirit. And at the
same time the other kind of Mysteries had also worked upon his soul.
These enabled him to behold in astral visions the Superhuman, and
perceive how it becomes the human through the I. Thus He who
was to come revealed Himself to Moses from two sides, as the highest
form of the I.
With Christ there appeared in human form and figure what the high
Being of the Sun had prepared as the great pattern for humanity on
Earth. And with this Appearance, all the wisdom of the Mysteries had
in a certain respect to assume a new form. Hitherto this wisdom had
existed only to enable man to bring himself into a state of soul where
he could behold the realm of the Sun Spirit beyond the confines of
Earthly evolution. From now on, the wisdom-contents of the Mysteries
had a different mission; they had to make man capable of recognizing
Christ-become-Man, and then of learning to understand from this
center of all wisdom both the natural and the spiritual worlds.
In the moment of His life when His astral body had within it all that
which is capable of being veiled by the Luciferian intervention,
Christ Jesus began to come forward as a Teacher of mankind. From this
moment on, the possibility was implanted in human evolution of
receiving the wisdom whereby the physical goal of Earth can gradually
be attained. And in the moment when the Mystery of Golgotha was
fulfilled, another faculty was instilled into mankind the
faculty whereby the influence of Ahriman can be turned to good. Out of
his lie on Earth man can henceforth take with him through the Gate of
Death that which will free him from isolation in the spiritual world.
Not only for the physical evolution of mankind is the Event of
Palestine the center and focal point; the same is true for the other
worlds to which man belongs. When the Mystery of Golgotha had been
accomplished, when the Death on the Cross had been suffered, then did
the Christ appear in the world where the souls of men sojourn after
death, and set limits to the power of Ahriman. And from this moment
on, the region which the Greeks had called the realm of
Shades was shot through by a spiritual lightning-flash
announcing to its dwellers that Light was now returning to it again.
What was achieved for the physical world through the mystery of
Golgotha shed its light also into the spiritual world.
Hitherto the post-Atlantean evolution of mankind had meant for the
physical world an ascent but at the same time a decline for the
spiritual world. Everything that flowed into the world of the senses
came from sources that had existed in the spiritual world from the
most ancient times. Since the Event of Christ, human beings who lift
themselves to the Christ Mystery can carry with them into the
spiritual world what has been gained here in the world of the senses.
And from the spiritual world it flows back again, forasmuch as the
human beings, when they reincarnate, bring with them what the Christ
Impulse has become for them in the spiritual world between death and
new birth.
All that was conferred upon human evolution through the coming of
Christ, has been working in it like a seed. Only by degrees can the
seed ripen. Up to the present, no more than the minutest part of the
depths of the new wisdom has found its way into physical existence. We
are but at the beginning of Christian evolution. In the successive
epochs that have elapsed since His appearance, Christian evolution has
been able to unveil only so much of its inner essence as men and
nations were capable of receiving, capable also of assimilating to
their power of understanding. The first form into which this
recognition could be case, may be described as an all-embracing ideal
of life. As such it showed itself in striking contrast to the forms of
life which had evolved in contrast to the forms of life which had
evolved in post-Atlanteans humanity. We have described the conditions
under which the evolution of mankind had been going forward since the
re-population of the Earth in the Lemurian epoch. We saw how the human
beings have to be traced back in their soul nature to diverse beings
who, coming down from other worlds, incarnated in the bodily
descendants of the old Lemurians. The varieties of race are a
consequence of this. And when the souls reincarnated, all kinds of
different interests arose in them, as an outcome of their Karma. While
all this was working itself out, there could not exist for man the
ideal of a universal humanity. Mankind went forth from
unity in the beginning, but Earth evolution hitherto had led to
diversity. In the figure of Christ live also the forces of the sublime
Being of the Sun, and in these forces every human I will find
its source and its foundation. Even the Israelites still felt
themselves as a nation, with each man merely as a member of the
nation. As man came to understand to begin with, purely in
thought that in Christ Jesus lives the ideal Man, unaffected by
any and every tendency to separation, Christianity became the ideal of
universal brotherhood. Beyond all separate interests and kinships
there arose the feeling that the inmost Self of man has in every one
the same origin. (Beside all earthly ancestors appear the common
Father of all men. I and the Father are One.)
In the fourth, fifth and sixth centuries A.D. a new civilization-epoch
was preparing in Europe. The actual beginning of it was in the
fifteenth century, and we are still living in it now. Intended as it
was by slow degrees to replace the fourth, the Graeco-Latin, this is
the fifth post-Atlantean epoch. The peoples who after manifold
wanderings and destinies came forward as the bearers of this epoch,
were descended from those Atlanteans who had been least affected by
what had taken place meanwhile in the four preceding epochs. They had
not penetrated to the countries where the civilizations of these
earlier epochs took root. They had instead transmitted the heritage of
Atlantean civilizations in their own way. Among them were many who had
preserved in large measure the heritage of the old dim clairvoyance
the intermediate state between waking and sleeping. Such men
knew the spiritual world from their own experience and could tell
their fellow-men of what goes on there. In this way there arose a
world of stories about spiritual beings and events. The fairy-tales
and sagas of the peoples came originally from these real experiences
in the spirit; for in many human beings the dim clairvoyance lasted on
into times by no means remote from the present. Others there were who,
though they had lost the old clairvoyance, developed the new faculties
in relation to the physical experiences of clairvoyance. And beside
all this, the Atlantean Oracles also had their successors here;
centers of the Mysteries were to be found on every hand. The
Initiation-secret chiefly developed in these centers was of the kind
that leads to the revelation of that spiritual world which Ahriman
keeps hidden. The spiritual Powers underlying the elemental forces of
Nature were revealed. In the mythologies of the European peoples can
be found traces of what the Initiates in the Mysteries were able to
make known to men. Yet these mythologies also contain the other
secret, though in a less perfect form than either the Southern or
Eastern Mysteries. The superhuman Beings were known in Europe too; but
they were seen in perpetual warfare with the associates of Lucifer.
The God of Light was indeed proclaimed, but not in such form and
figure as would enable one to say with assurance that He would conquer
Lucifer. Nevertheless these Mysteries too were irradiated by the
figure of the Christ that was to come. Of Him it was prophesied that
His Kingdom would replace the kingdom of that other God of Light. (The
sagas that tell of the Twilight of the Gods, and kindred legends,
originated in this knowledge of the European Mysteries.)
Influences such as these tended to produce in the man of the fifth
civilization-epoch a duality of soul a duality that has lasted
on to this day and shows itself in many ways. From olden time these
souls had preserved the leaning towards the spirit, yet not so
strongly as to be able to maintain the inner link between the
spiritual world and the world of the senses. They cherished the
connection only in the devotion of the heart, in the life of feeling
not as an immediate beholding of the Supersensible. Meanwhile
man's vision was increasingly directed to the world of the senses and
to its conquest. And the forces of intellect awakened towards the
close of the Atlantean epoch all those forces in man, whose
instrument is in the physical brain were developed with this
end in view: the understanding and the mastery of the world of the
senses. Two worlds have been evolving, as it were, in the
human breast.1
The one is
devoted to physical and sense-perceptible existence, the other is
receptive to the revelations of the Spirit and though lacking direct
vision, is ready to permeate the spiritual with feeling and emotion.
The inner tendencies to this duality of soul were already present when
the Christ teaching found its way into the countries of Europe. The
people received this new message of the Spirit into their hearts and
drank it in with deep feeling, but could not build the bridge from it
to what the intellect, directed to the senses, was discovering in
outer physical existence. What we know today ad the antagonism between
external science and spiritual knowledge is nothing but a consequence
of this fact. The Christian mysticism of Eckhart, Tauler and others is
an outcome of the permeation of heart and feeling with Christianity.
The science that is directed solely to the outer world of sense and to
the results that follow its application in life, is a consequence of
the other tendency that lives in the soul. The achievements of our
time in outer material civilization are unquestionably due to this
division of tendency. Through being turned in a one-sided way towards
the physical, those faculties of man whose instrument is in the brain
could be so far enhanced as to make possible the science and technical
civilization of today. And it was among the European peoples alone
that this material civilization could originate. For they, among all
the descendants of the Atlanteans, did not develop into actual
faculties the inclination towards the physical world of sense until
the inclination had reached maturity. Letting it slumber until then
undisturbed, they lived on their inheritance of clairvoyance from
Atlantis and on the communications of their Initiates. While outwardly
their spiritual culture was devoted entirely to these influences,
their aptitude for the material conquest of the world was all the time
slowly ripening.
And now, at the present time, the dawn of the sixth post-Atlantean
epoch is already making itself felt. For whatever is to emerge at a
certain time in human evolution, will always be slowly maturing in the
preceding time. One thing can even now begin to evolve in its initial
stages, namely the finding of the thread which will unite the two
spheres that claim man's devotion the material civilization,
and life in the spiritual world. To this end it is necessary on the
one hand that the results of spiritual seership be received and
understood, and on the other, that in man's observations and
experiences of the sense-world the revelations of the Spirit be
recognized. The sixth civilization-epoch will bring to full
development the harmony between the two.
Herewith the studies in this book have reached a point where we may
turn from the perspectives of the past to those of the future. But it
will be better to precede the latter by a study of the Knowledge of
Higher Worlds and of Initiation. Then, after this study and in
connection with it, we shall be able to indicate in brief the outlook
for the future, in so far as that can be done within the framework of
this book.
Footnotes:
-
An allusion to the line in Goethe's Faust:
Two souls, alas, reside within my breast.
Last Modified: 02-Nov-2024
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