V
ELIJAH
IN
THE LIGHT OF SPIRITUAL SCIENCE
The prophet Elijah shines forth as one of the
most resplendent stars in the firmament of man’s spiritual
evolution, and that great illumination which he brought to
humanity in olden times has endured even to the present day. The
deeds, the characteristics, the greatness of this outstanding
personality as portrayed in the ancient Biblical records, make
the profoundest impression upon the hearts and feelings of
mankind; but, nevertheless, this significant figure appears
difficult of comprehension to external history. We are about to
consider Elijah from the stand-point of Spiritual Science. Viewed
in its light, we find in the very nature of his being an
indication that the most important causes and motives underlying
the circumstances connected with earthly existence during
man’s evolution are not merely dependent upon those ideas
that may be consciously apprehended, and the results of which can
be recognized externally as forming a part of life’s
history; for we learn that those very impulses which move us to
actions of greatest import are born within the confines of the
soul.
In order that this truth which sheds so great a
light upon the world’s history may become clearly apparent
to our spiritual vision, we need only recall the fact that
Christianity owes its foundation, for the most part, to that
profound psychic incident experienced by St. Paul [Saul], which
found outward expression in ‘The Vision near
Damascus’ (‘Ereignis von Damaskus’), Acts. ix,
3. No matter how much we may argue concerning the reality and
nature of this external happening, it cannot be denied that the
true origin of Christianity is intimately connected with what
then took place in the soul and spirit of that great Apostle and
righteous founder of the Christian Faith; and the knowledge and
enlightenment which came to him was passed on to mankind through
the medium of his flaming words and self-sacrificing deeds. In
many other cases it can be proved that primary causes and
impulses underlying events which happen during the historical
enfoldment of human existence, cannot be identified with normal
external occurrences, for their inception may oft-times be traced
to the hearts and souls of mankind.
We are now about to consider an example of this
very nature in connection with the personality of Elijah and the
period in which he lived. Since, however, my lecture must of
necessity be both brief and sketchy in character, although
treating of a subject covering so wide a field, the question as
to how far the matter presented will elucidate and provide new
evidence concerning the progress of man’s historical
evolution in this special instance must be left for your further
consideration, but your thoughts should at all times be guided by
the deep promptings of the soul. The object of my discourse is
not merely to supply information concerning the personality and
significance of the prophet Elijah, its true purport is at the
same time to present an example of the manner in which
Spiritual Science weighs and regards such matters and, in virtue
of the means at its disposal, is enabled to shed fresh light upon
facts connected with the growth and development of mankind, which
have come to our knowledge through other sources.
With this end in view, we shall employ a special
method in dealing with our subject. In the first place,
statements that are the result of the investigations of Spiritual
Science, and have reference to the personality and significance
of Elijah, will be as independent as possible of all connection
with the Bible as a source, and such references will only occur
when they seem essential in connection with names and
descriptions. We shall therefore endeavour to portray all
pertinent events first as they actually happened and later draw
attention to the manner in which they are depicted in the ancient
Biblical records. The occurrences will be set forth just as they
are revealed by the researches of Spiritual Science, which
researches have formed the basis of the various portrayals
presented both in the lectures of this series and in others of
previous years. A large number of my audience who, through long
years of experience with the methods of Spiritual Science have
gained confidence in its power and proved substantiality, will
accept from the very first all that I propose to bring forward,
and regard it as entirely trustworthy and as the result of
conscientious investigation; and this will be the case, even
though my subject must of necessity be treated in a somewhat
sketchy manner, because an exposition involving detailed proofs
would require many hours for its complete presentation. To those
of my audience who have had no such experience as I have
mentioned, I would suggest that they look upon all that is said
concerning the authentic historical narrative that I am about to
unfold, as if it were in the nature of an hypothesis, underlying
which is a substratum of positive evidence; and I am certain that
if they will but do this, and make a reasonable and understanding
attempt, in moderation and without prejudice to obtain the
required evidence, that all my statements will ultimately receive
entire confirmation.
What now has Spiritual Science to say concerning
the personality and significance of the prophet Elijah and his
period? To understand this we must go back in thought to those
ancient Hebrew times when the brilliant epoch that marked the
reign of Solomon was passed, and the kingdom of Palestine was
enduring many and varied forms of privation. We must recall the
troubles of the Philistines and other similar incidents, and
transport ourselves in mind to those days when all that formerly
constituted a united and centralized monarchy was already divided
into the separate kingdoms of Judah and Israel, and King Ahab,
who was the son of Omri, reigned in Samaria. Here we have found
an opportunity of introducing Biblical names, but we have done so
merely for the sake of clarity and corroboration as will often be
the case as we proceed.
Between King Ahab, or rather between his father
and the King of Tyre and Sidon, there was a close friendship and
a sort of alliance had been formed; this compact was further
strengthened by the marriage of Ahab with Jezebel, a daughter of
the Royal House. I am making use of these names as they are
familiar to us from the Bible, and in order that my subject may
be more easily understood. We are looking back into an age when
that ancient clairvoyant gift which was in general a spiritual
attribute of man in primeval times had by no means entirely
disappeared among those people who had still retained the
necessary and fitting disposition. Now, Queen Jezebel was not
only endowed with this gift, but her clairvoyant powers were of a
very special order; these however, she did not always employ in
ways which were destined to promote that which was good and
noble. While we look upon Jezebel as a kind of clairvoyante, we
must regard King Ahab as a man who only under exceptional
circumstances evinced a faculty in virtue of which the hidden
forces of his soul could break in upon his conscious state. In
olden times such manifestations were much more in evidence and
more widely spread than is the case in these days. There were
occasions when Ahab himself experienced visions and
presentiments, but never to any marked extent, and they occurred
only when he was confronted with some special matter connected
with human destiny.
At the time to which I refer, a rumour had spread
throughout the land that a remarkable spirit was abroad. In
reality, this was none other than he who, in the Bible records,
bears the name of Elijah. Few there were among those living, as
one might say, in the outer world, who knew precisely in what
place the personality that bore this name might be found — nor
did they know in what way, or by what means, he exerted so
powerful an influence upon contemporaneous people and events. We
can perhaps best describe the situation by saying that throughout
the widest circles any reference to this mysterious being, or
even the mention of his name was accompanied by a thrill of awe,
and because of this it was generally felt that this spirit must
possess some singular and hidden attribute of greatest import.
But no man knew rightly, or had indeed any idea, in what way this
unusual quality might manifest, or where it might be sought. Only
certain isolated persons, whom we might term initiates, had true
knowledge of what was really taking place, and they alone knew
where, in the physical world, they might find the outer reality
of the actual individual who was the bearer of this mysterious
spirit.
King Ahab was also ignorant concerning these
matters, but nevertheless he experienced a peculiar feeling of
apprehension, and a kind of dread overcame him whenever mention
was made of that incomprehensible being, regarding whom the most
extravagant notions prevailed, as was only natural under the
circumstances. Now, Ahab was that King of Samaria who through his
alliance with Tyre and Sidon, had introduced into the ancient
kingdom of Palestine a certain religious order which held to
outer forms and ceremonies, and found expression through external
symbolism — in other words a species of heathenism. Such
information concerning the individuality of Elijah as came to the
followers of this pagan form of worship must have created in them
a strange and peculiar feeling of fear and dismay. For it was
evident from what they heard that the Jahveh-religion, as it may
be termed, had now indeed come down to them from the by-gone days
of the ancient Hebrew people, and was once more active. There was
still a belief in One God — in One Great Spiritual Being in the
cosmos, Who rules over the superperceptual realm, and Who by
means of its forces makes His influence felt, and affects both
the evolution and the history of mankind.
It was further realized that the time was
approaching when there would be an ever greater and more
significant understanding of the Jahveh-Being, among those who
were the most advanced and perfect of the descendants of the old
Hebrew race. It was well known that in truth the religion of
Moses contained the germ of all that one might term the
Jehovah-Religion, but this fact had been grasped by the nation in
a manner more or less after the fashion of a people yet in a
stage of childhood or early youth.
The old faith with its upturned vision toward a
supersensible God may only be described by saying: — ‘It
can be likened to nought else than to an awareness of contact
with that which is invisible and superperceptual, which comes to
man when he indeed apprehends and realizes his own true
Ego’ — and it was this consciousness of the supersensible
which had descended upon the people. But the concept which they
had formed, as far as they could form any concept at all, was as
we might put it, based upon an attempt to picture to themselves
the workings of the God Jehovah, as conceived from their
experiences of the external phenomena of life. In those days it
was the custom to say that Jehovah acted with regard to humanity,
in such a manner that when all nature was luxuriant and fruitful,
it was a sign that He was rewarding mankind and showering
benefits upon the nation. On the other hand, when the people
suffered from want and distress brought about by war, scarcity of
food, and other causes, they cried out that Jehovah had turned
his face away and was consumed with anger.
At that time about which we are speaking the
nation was enduring the miseries caused by a period of dearth and
starvation, and many turned aside from the God Jehovah, because
they could no longer believe in His works when they saw how He
treated mankind, for there was a terrible famine in the land. If,
indeed, we can speak of progress in connection with the
Jahveh-conception, then the progress destined to be made by these
ancient Hebrew people can be characterized in the following
manner: — The nation must henceforth form a new Jehovah-concept
embodying the old thoughts and ideas, through which must flow a
fuller and a higher order of human understanding, so that all
might say: — ‘No matter what shall take place in the outer
world, whether we live in happiness or are beset with sorrows and
privations, we must ever realize that such external events are in
no way an evidence of either the wrath or the benevolence of
Jehovah. True devotion to God and a proper comprehension of the
Jahveh-concept implies that mankind shall at all times gaze
upward unswervingly toward the invisible Deity, uninfluenced by
the contemplation of outer happenings and things, or the apparent
reality of material impressions. And even though we meet with the
direst want and affliction, nevertheless, through those inner
forces alone which dominate the soul, man shall come to the sure
conviction that — HE IS.’
This great revolution in religious outlook was
destined to be consummated and wrought through the power of the
prophet Elijah [and, as will be seen later, his spiritual force
operated at times through the medium of a chosen human
personality]. When it is ordained that some great momentous
change shall be brought about in the concepts of mankind, as was
the case in Elijah’s day, it is necessary in the beginning
that there be certain fitting personalities at hand in whose
souls can be implanted the germ, so to speak, of those things
which it is ordained shall later enter into the history of
mankind. The manner in which the seed thus laid finds befitting
expression, is ever that of a new impulse and a new
force.
If you will not misunderstand my meaning, I would
say that it was decreed in accordance with the preordained fate
of the nation, that the individuality known as the prophet Elijah
should be the chosen one whose soul should first grasp the
Jehovah-concept in the form which I have described. To this end
it was essential that certain singular and very special forces be
called up from the hidden depths of his soul – deep-seated
powers as yet unknown to mankind, and unguessed at even by the
teachers of that time. Something in the nature of an holy
mystical initiation of the highest order, through which might
come the revelation of such a God, must first take place in the
innermost being of Elijah. It is therefore of the utmost
importance, in order to describe in characteristic manner the way
in which the Jahveh-concept was instilled into the minds of the
people, that we should presently gaze into the soul of that
particular human personality in whom the Spirit that was to
impart the primary impulse was incarnated, or embodied — that
man, who through the nature of his Divine initiation became
imbued with all the latent forces of his soul. Forces so vital to
one who would strike that first deep fundamental note, which
would call forth and make possible the coming
Jehovah-conception.
Such [great spiritual] personalities [as Elijah]
who are chosen to experience within the soul the first
stimulating impress of some momentous forward impulse, stand for
the most part, isolated and alone. In olden days, however, there
gathered around them certain followers who came from the great
Religious Schools, or Schools of the Prophets as they were called
in Palestine, and which by other nations have been termed
Initiation or Mystery Sanctuaries. Thus we find the prophet
Elijah, if we would use this name, also surrounded by a few
earnest disciples, who looked up to him in reverence as one
exalted far above them. These disciples realized to some extent
the true nature and significance of Elijah’s mission, even
though, because of their limited spiritual vision, they were
unable to penetrate deeply into the soul of their great master.
[Now at that time strange events had begun to take place in the
land] the people, however, had no idea where the mysterious
personality might be found who had brought them about. They could
only say: — ‘He must be here, or there, — for something
unusual is happening.’
Hence it was that there spread abroad what we
might term a sort of rumour (if the word is not misused) to the
effect that HE, a prophet, was actually at work, but no man knew
rightly where. This uncertainty was due to the exercise of a
definite and peculiar influence, which could be exerted by all
such advanced spiritual beings as are found among outstanding
seers. Viewed in the light of our modern times it is probable
that such a statement may appear somewhat grotesque, but those
who are acquainted with the singular characteristics of that
by-gone age will find it in no way fanciful or
extravagant.
All truly exalted spiritual personalities, such
as Elijah, were endowed with this specific and highly penetrative
quality which made itself felt now here, now there. Not only was
the activity of this potent influence manifested in feelings of
awe and dread, but there was also a direct positive action,
through which it entered little by little into the souls of the
people. It there operated in such manner as to cause them to be
unable to tell, at times, just where the external form of some
great spiritual personality might be found. But the true
followers and disciples of Elijah knew well where to seek him,
and were further quite aware that his outer individuality might
perchance assume a wholly unpretentious character, and come to
light in connection with some quite lowly station in earthly
life.
It is remarkable that at the time about which I
am speaking, the actual bearer of the spirit of Elijah was a
close neighbour of Ahab’s, King of Samaria, and the
possessor of a small property in his immediate vicinity; but Ahab
had no suspicion that such was the case. He sought everywhere for
this singular being whose presence was felt so mysteriously
throughout the community, and whom he regarded with feelings of
awe and wonder, even as did his people. He entirely failed,
however, to take into consideration the simple and unassuming
land-owner who lived so near him, and gave no thought as to why
he should, at times, absent himself, nor where he went on these
occasions. But Jezebel [being clairvoyant] had discovered that
this unobtrusive personality had actually become the external
physical embodiment of the spirit of Elijah; now the knowledge
she had thus acquired she did not impart to Ahab, she kept it to
herself regarding it as a secret, for reasons which will become
apparent later. In the Bible this particular character [upon
whose innermost being Elijah’s spirit worked] is known by
the name of Naboth. We thus see that according to the
investigations of Spiritual Science we must recognize in the
Naboth of the Bible, the physical bearer of the spiritual
individuality of Elijah.
It was in those days that a great famine came
upon the land, and there were many who hungered. Naboth, in
certain ways, also experienced want and distress. At times such
as these, when not only does hunger prevail, as was assuredly the
case in Palestine, but when on every side there is a feeling of
infinite pity for those who suffer, the conditions are especially
favourable for the entry of the latent soul-forces into one
already prepared through destiny or karma. It is alone
through these hidden powers of the soul that man may raise
himself to the level of such a mission as we have
outlined.
Let us clearly picture what takes place deep
within the being under such circumstances, and thus gain an
understanding of the manner in which Naboth’s soul was
affected. In the initial stage there is an inner progressive
change or enfoldment, marked by an important period of
self-education and self-development. It is most extremely
difficult to describe those inner experiences of the soul which
tend to raise it to greater spiritual heights, while the
personality is becoming imbued with the forces by means of which
it shall be enabled to look upon the world of spirit. The power
of Divine spiritual vision must next be called into being, in
order that there may come therefrom the wisdom necessary to the
inception of all vital impulses destined to be implanted in the
stream of human evolution. A verbal description is here the more
difficult because never once have those who have undergone an
experience of this nature, especially in olden times, come to
such a state of apperception that they could outline their
impressions in a precise and lucid manner. What actually happens
may be stated to be somewhat as follows: — The clairvoyant
development of the soul is accomplished through different stages.
In the case of a being such as Naboth, it would naturally occur
that his first inner experience would be the clear apprehension
of the following definite concept: — ‘That spiritual power
which it is ordained shall descend upon humanity, will now shine
forth in me, and I am its appointed receptacle.’ Next would
come this further thought: — ‘I must henceforth do all
that in me lies, in order that the force within my being may find
true and proper expression; and that I may acquire those
qualities that shall fit me to cope with every form of trial and
experience that may come upon me. Thus shall I know how to impart
the power of Divine-Impulse to my fellow men, in proper
fashion.’
It is in this way that the spiritual and
clairvoyant development of a personality such as I have described
must go forward — step by step. When a suitable predetermined
stage has been reached, then follow certain definite signs which
are noticeable and manifest within the soul. These are also of
the nature of inner experiences; they are neither dreams nor
visions, for they owe their origin to, and are dependent upon,
the soul’s actual growth and unfoldment. Pictorial images
appear; these indicate that inner progress has now so far
advanced, that the particular personality in question may
reasonably believe that his soul has indeed acquired new powers.
These images, taken alone, have not necessarily much connection
with the reality of those experiences through which the soul is
passing. They are merely symbols, such as may come during the
sleep state, but in a certain way they are typical symbols,
similar to those which occur, under certain conditions, when we
have very distinct and positive dreams. For instance, a person
suffering from palpitation of the heart, may, during sleep, be
under an illusion that heat is emanating from some glowing
source, as, for instance, a hot stove. In like manner when the
soul has gained this or that special clairvoyant power, then will
come corresponding definite experiences in the form of visionary
manifestations.
Now, in the case of Naboth, the first event of
the above nature brought with it a full realization of all that
is implied in the following words: — ‘Thou art the chosen
one, through whom it shall be proclaimed that man may still
believe in the ancient Jahveh-God; and that he must hold fast to
this faith, even though it outwardly seemeth that because of the
sore tribulation which has come upon the land, the current of
life’s happenings be set against such trust. Mankind must
now rest in peace till times may mend — for albeit it is the
will of Jahveh the God of old to come with affliction,
nevertheless shall man again rejoice — but he must be ever
steadfast of faith in the Lord God.’
It was evident to Naboth that this proclamation
which should come through him, was undoubtedly the expression of
a true and unswerving force, carrying a conviction which lay deep
within his soul; and this experience stood out vividly, as
something more than a mere vision. Then it was that before his
soul there arose an image of God Himself, in that form and manner
in which it was within his power to picture Him, and the Presence
said: — ‘Go thou to King Ahab, and say unto him; In the
God Jahveh must ye have faith, until such time as He may again
bring rain upon the earth.’ In other words, until the
conditions should improve. Naboth realized the nature of his
mission; he knew also that henceforth he must devote himself to
the further unfoldment of that power of soul, through which he
might apprehend and interpret all that was yet to be presented to
his spiritual vision. He then resolved that he would eschew no
sacrifice, but as far as in him lay, share in the sufferings of
those who were exposed to the greatest measure of want and
starvation, during that period. Thus it came about that Naboth
also hungered; but he did not seek thereby to rise to a higher
spiritual state. Such a procedure, I would mention, is most
certainly not to be recommended as a step toward higher spiritual
knowledge and understanding. He hungered because of an impulse
that made him desire to suffer even as others. Not only did he
thus want to share in the common fate, but it was his earnest
wish to take upon himself a measure of adversity, greater than
that endured by those around him.
The soul of Naboth was given over to unceasing
inner contemplation of that God who had revealed Himself to him
in the manner described, and his thoughts were ever concentrated
upon this Deity. The Spiritual Science of our time would say that
throughout his meditations he devoted himself entirely, and of
his own free will, to holding this divine concept in the very
centre of his soul. That he acted rightly in so doing was made
clear to him by a sign which came during an inner vision. This
vision was again more positive than any of merely dreamlike
character; for an image of that God who dwelt within his soul
appeared before him, and it was full of life, and a voice said:
— ‘Abide in patience — endure all things — for He
who feedeth mankind and thee also will of a surety provide that
which thou needest; but thou must ever hold to a true faith in
the soul’s eternal life.’ In this vision, which was
of greater pictorial reality than any before, it appeared to him
[whom we may now, under the singular conditions which prevailed,
term Elijah-Naboth] that he was led by a hermit to the
brook which is called Cherith, where he concealed himself and
drank of the waters of the brook so long as any remained; and
that he was nourished, so far as the conditions prevailing at the
time permitted, by food which the Lord provided. It further
seemed to him during the vision, that through the special mercy
of God this nutriment was brought by ravens. Thus did
[Elijah-Naboth] receive confirmation of the verity of the most
important among those inner experiences which he was destined to
encounter. It was next ordained that [Naboth] should pass through
a more advanced stage of development in relation to the
activities of the hidden soul-forces — and we know that he
endeavoured to immerse himself yet more deeply (as we would now
explain it) in that condition of intensive contemplation which
lay at the foundation of his spiritual progress, the character of
which we have already described.
This state of profound meditation fraught with
inner-life experiences, assumed the following form — Naboth
pondered thus: — ’If thou wouldest indeed become worthy of
that mission which shall shine in upon mankind because of this
wholly new concept of God’s image, then must thou change
utterly the nature of thine inner being, even to the most
profound of its forces, so that thou art no more as thou hast
been. Thou shalt subdue that soul which dwells in thee, and
through those deeper powers which abide therein bring to thine
inner Ego a new life, for it may no longer remain as it now is.
[Thou must uplift its quality.]’ Under the influence of
thoughts such as these [Naboth] worked intensively upon his soul
— ever striving within — that he might bring about this
essential transformation of his Ego, and thus become worthy to
stand in the presence of that God who had revealed Himself before
him.
Then came to [Elijah-Naboth] yet another
experience which was, however, only in part a vision. But because
it was not entirely of the nature of an inner soul-happening,
there being other content, it must be regarded as of less
spiritual significance. It is ever the pure inner workings of the
soul that are of truest and greatest import. In the vision, it
appeared to him that his God, who had again manifested, set him
upon a journey to Zarepath (I Kings, xvii, 9), and in that place
he met a widow who had a son and he there saw represented, or
personified, as it were, in the fate of this widow and her son,
the manner and way in which he was now to live. It seemed to his
spiritual sight that their food was well-nigh spent, and even
that which they had was about to be consumed, after which they
would die. Then it was that he spoke to the widow as in a dream,
as in a vision, using in effect those same words which, day by
day, and week by week, throughout his solitary meditations, he
had repeated over and over again to his own soul: — ‘Fear
not, — from that meal which remaineth, prepare the repast which
must be made ready for you and your son, and for me also. In all
that may yet come to pass trust alone in that God Who doth create
both joy and sorrow, and in Whom we must ever abide in
faith.’
In this dreamlike vision it was clearly impressed
upon [Elijah-Naboth] that the barrel of meal would not become
empty nor would the cruse of oil fail; for the oil and the meal
would ever be renewed. It is worthy of note that at this point
his whole soul-state which had become, so to speak, fully
developed and perfected with regard to his individual character,
expressed itself in the vision in such manner, that it seemed to
him as if his personality went to live in the upper part of the
house which belonged to the widow. But in reality the inner truth
was that his own soul had, as one might say, risen to a higher
level and achieved a more advanced stage of
development.
It next appeared to [Elijah-Naboth], again as in
a vision, that the son of the widow lay dead. This we must regard
as merely a symbolical representation of the fact that [Naboth]
had overcome, and slain, as it were, the Ego which had been his
up to that time. Then it was the subconscious forces in his soul
cried out: — ‘What wilt thou do now?’ For a while
[Elijah-Naboth] stood helpless and perplexed; but he was able to
regain his self-control through the medium of that power which
had always lived and flowed within his innermost being, and to
plunge even yet more profoundly into the consideration of those
conditions which now called for such deep and earnest
contemplation. It then happened that after the widow’s son
was dead, she reproached him. This signifies that his
subconscious spirit reproached him, in other words, aroused in
him a misgiving of this nature: — ‘My old
Ego-consciousness has now left me — what am I to do?’ In
the description given of these events it is stated that he took
the child unto himself and plunged unhesitatingly still further
into the depths of his soul, and we are told that power was
vouchsafed to him through which he brought the dead son once more
to life. Then did he gain more courage to stimulate and quicken
the new Ego, which was now his, by virtue of those qualities
which were in the Ego that he had lost.
From that time on [Elijah-Naboth] continued to
develop and mature the hidden forces of his soul, so that it
might acquire that inner strength necessary to come before the
outer world and utter those words which all must hear. But in the
first place and above everything, to stand before King Ahab and
bring to a crisis the matter which must now be decided, namely,
the victory of the new Jehovah-concept as opposed to those
beliefs that the King himself accepted, and which, owing to the
weakness of the times had become generally acknowledged among the
people.
Now, it came about, that while Ahab was making a
round of his empire, anxiously observing the signs of want and
distress that the personality [whom we have called Elijah-Naboth]
approached him; and no man knew from whence he came, certainly
the King had no idea. And there was a strangeness in the manner
of his speech which affected the soul of Ahab, who was not,
however, aware that this man was his neighbour. More strongly
than ever did the King experience that feeling of awe and dread
which had always come upon him when reference was made to that
great spirit known in the Bible as Elijah the prophet. Then it
was that the King spoke and said: — ‘Art thou he that
troubleth Israel?’ And Elijah-Naboth replied: — ‘No,
not I, but thou thyself it is who bringeth misfortune and evil
upon the people, and it must now be determined to which God they
shall turn.’
So it came to pass that a great multitude of the
tribe of Israel assembled upon Mount Carmel in order that final
judgment should be made between the god of Ahab and the God of
Elijah. The decision was to be brought about by means of an
external sign; but such a sign as all might plainly discern and
clearly understand. To enter into details concerning these
matters at the present time would, however, take us too far. It
was arranged that the priests and prophets of Baal, the name by
which the god of King Ahab was known, should be the first to
offer a sacrifice. The people would then wait and see if the
performance of certain sacrificial rites (religious exercises in
which the ecstatic priests, through the medium of music and
dancing, worked themselves up into a state of singular ecstasy)
would lead to any communication or influence being imparted to
the multitude. In other words, the people were to judge whether
or not, in virtue of inherent divine powers possessed by the
priests any sign was vouchsafed of the might and potency of their
god.
The sacrificial beast is brought to the altar. It
is to be decided if in truth the priests of Baal are endowed with
an inner force, such as would stir the multitude. Then
Elijah-Naboth raised up his voice and said: — ‘This thing
must now be determined — I stand alone while opposed to me are
the four hundred and fifty prophets of Baal. We shall see how
strong is their hold upon the people, and how great is that power
which is in me.’ The sacrifice is performed, and everything
possible done in order to transmit to the multitude a potent
influence from the priests — that all should believe in the god
Baal. The ecstatic exercises are carried to such lengths that the
hands and other parts of the body are cut with knives until the
blood flows, so as to increase still further the awesome
character of the spectacle evoked by these followers of Baal,
under the frenzied stimulus of the dancing and the music. But
behold! there is no sign — for Elijah-Naboth is there, and the
spirit within him is at work.
In words all insufficient of expression, one
might say, that while Elijah-Naboth stood thus near at hand, he
caused a great spiritual power to flow forth from his being, so
that he overcame and swept away all things which were opposed to
him. In this case, you must not, however, imagine to yourselves
the exercise of any kind of magic.
Elijah-Naboth then prepares his sacrifice. He
makes an offering to his God, using the full force of his soul,
that soul which had passed through all those trials which we have
already described. The sacrifice is consummated, and achieves the
fullness of its purpose, for the souls and the hearts of the
people are stirred. The
priests of Baal, the four hundred and fifty opponents of Elijah
are driven to admit defeat. They are destroyed in their very
souls by that which they had desired, killed, as it were, by
Elijah-Naboth — for Elijah-Naboth had won the day!
The above events were in some ways similar to
those that I have endeavoured to portray in my book entitled
Mysticism and Modern Thought.
While speaking of
Johannes Tauler,
it is there related that for a considerable period during
his life he was known as a remarkable and trenchant preacher, and
that at one time he gave himself up to a particular form of
training; after which, upon his return to the pulpit, he
exercised upon one occasion such an extraordinary influence upon
his congregation, that we are told some forty persons collapsed
and were as if dead. This signifies that their innermost beings
were touched, and that they were overcome by the sympathetic
action of a special power emanating from that great divine. With
such an example before us, we need no longer imagine that the
Bible account concerning Ahab and Elijah is a mere exaggeration,
for it is at all events entirely confirmed by the researches of
Spiritual Science.
What follows as the natural outcome of all these
events? I have already described the character and peculiar
nature of Jezebel. She was quite aware of the fact that the man
who had done all these things was their neighbour, and that he
was to be found living close at hand, that is, when he was not
mysteriously absent. Now, what did Elijah-Naboth know and realize
from that moment? He knew that Jezebel was powerful, and that she
had discovered his secret. In other words, he felt that
henceforth his outer physical life was no longer safe. He must
therefore prepare for death in the near future; for Jezebel would
certainly compass his destruction.
Now, King Ahab went home, and as related in the
Bible, told Jezebel about those events which had taken place upon
Mount Carmel;1 and [Spiritual Science tells us, that] Jezebel
said: — ‘I will do unto Elijah that which he did unto thy
four hundred and fifty prophets.’ Who could understand
these words spoken by Jezebel [and reflected in the second verse
of the nineteenth chapter of the First Book of
Kings]2 were it not for the
investigations made by Spiritual Science, in whose light their
meaning seems almost self-evident. [As a result of these
researches it is quite clear, and this point has always been
obscure, why it was that Jezebel brought about the death of
Naboth, when in reality she sought to destroy Elijah. From
Spiritual Science, however, we realize that she sent her
threatening message to Elijah-Naboth, because in virtue
of her clairvoyant powers, she knew full well that the physical
body of Naboth was in truth the bearer of Elijah’s spirit.
(Ed.)]
It now
became necessary for Elijah to form some definite plans whereby
he could avoid being immediately done to death as a result of
Jezebel’s revenge. He must at once arrange, that in case of
this event happening, his spirit could still continue to carry on
his teachings, and exert its influence upon mankind. Thus it came
about when next he held commune with his soul, and while in a
state of intense inner contemplation, that he questioned himself
thus: — ‘What shall I do that I may find a successor to
fulfil my mission in this physical world, should my death indeed
be brought about through the vengeance of Jezebel?’ Then
behold! a new revelation came to him, in which his inner vision
was directed toward a certain quite definite personality, to whom
Elijah-Naboth3 might pass on
all that he had to bestow upon mankind — this personality was
Elisha. You may think it possible that Elijah had previously
known Elisha, whether such was the case or not is a matter of
little importance. What is of moment is the fact that it was the
Spirit that pointed to the way, and that he heard through an
inner illumination these words: — ‘Initiate thou this man
into thy secrets.’
We are further told, with that clarity which it
marks the statements of Spiritual Science concerning ancient
religious records, that Elijah-Naboth had a very special mission
to fulfil; and that the Divine element which was about to descend
upon Elisha, would be of the self-same Spirit as had heretofore
been predominant in Elijah. Now it was in Damascus that Elisha
was to be sought, and in that place he would receive this great
spiritual illumination, which would come to him in the same way
as that glorious Divine Light which flowed in upon St. Paul at a
later period. But soon after Elijah had chosen his successor the
vengeance of Jezebel fell upon him. For Jezebel turned the
thoughts of her lord toward Naboth, their neighbour, and spoke to
Ahab somewhat after this fashion: — ‘Listen thou unto me,
this neighbour is a pious man, whose mind is filled with ideas
concerning Elijah. It would perhaps be well to remove him from
this vicinity, for he is one of the most important of his
followers, and upon him much depends.’
Now the King knew nothing whatever about the
secret which surrounded Naboth, but he was quite aware by this
time that he was indeed a faithful adherent of Elijah’s,
and gave heed to his words. Jezebel next urged Ahab to try and
induce Naboth to come over to his side, either by methods of
persuasion or, if necessary, by exercising his power of kingly
authority. She said: — ‘It would be a great blow to the
schemes and projects of this man, Elijah, if by any means it were
possible to draw him away from his intents.’ Jezebel knew
quite well, however, that all her talk was the merest fiction;
what she really desired was to induce her lord to take some kind
of definite and effective action. For it was not this particular
move in which she was interested; her mind was bent upon a plot
which was to follow: hence the advice which she tendered was of
the nature of a subterfuge. After Jezebel had spoken in this
manner to Ahab, the King went to Naboth and held converse with
him; but behold, Naboth would not regard what he said, and
replied: — ‘Never shall those things come to pass which
thou desirest.’
In the Bible the position is so represented that
this neighbour of Ahab’s is described as possessing a
vineyard which the King coveted, and sought to acquire. According
to this account (I Kings, xxi, 3), Naboth said to Ahab: —
‘The Lord forbid it me that I should give the inheritance
of my fathers unto thee.’ In reality, however, the actual
inheritance to which reference is here made was of quite another
kind to that which Naboth declined to surrender; nevertheless,
Jezebel used this incident as the foundation of her revenge. She
deliberately proffered false counsel, in order that the King
might be discountenanced and then angered by Naboth’s
refusal. That such was the case becomes evident when we read that
passage in the Bible (I Kings, xxi, 4), where it is written:
‘And Ahab came into his house heavy and displeased because
of the word which Naboth the Jezreelite had spoken to him: for he
had said, I will not give thee the inheritance of my fathers. And
he laid him down upon his bed, and turned away his face, and
would eat no bread.’ Think of that! Merely because the King
could not obtain a certain vineyard in his neighbourhood, he
refused to eat! We can only begin to understand such statements,
when we are in a position to investigate the facts which underlie
them.
It was at this point that Jezebel took definite
steps to bring about her revenge. She started by arranging that a
feast be given to which Naboth should be invited, and at which he
was to be an especially honoured guest (I Kings, xxi, 12). Naboth
could not refuse to be present; and at this feast it was planned
that he be afforded an opportunity of expressing himself freely.
Now, Jezebel was truly gifted with clairvoyant insight; with the
others Naboth could easily cope, with them he could measure
forces; but Jezebel had the power to bring ruin upon him. She
introduced false witnesses, who declared that Naboth did deny
[blaspheme] God and the King’. It was in this manner that
she contrived to compass his murder; as is related in the Bible
(I Kings, xxi, 13). Henceforth the outer physical personality of
Elijah was dead, and no more seen upon the face of the external
world.
Now, because of all that had happened the deep
forces in Ahab’s soul were stirred, and he was, as one
might say, confronted with the grave question of his destiny,
while at the same time he experienced a strange and unusual
foreboding. Then Elijah, whom he had ever regarded with feelings
of awe, appeared as in a vision and revealed to him plainly how
the matter stood. Here we have an actual spiritual experience, in
which Ahab was accused by the spirit-form of Elijah (subsequent
to his death) of having virtually himself murdered Naboth — this
Naboth-Elijah. The connection with the latter personality he
could but dimly realize; nevertheless, Ahab was definitely termed
his murderer. In the Bible we can read the dreadful words which
fell upon his soul during that awe-inspiring prophecy, when the
spirit-form said: — ‘In the place where dogs licked the
blood of Naboth shall dogs lick thy blood, even thine’ (I
Kings, xxi, 19); and then came yet another dire prophetic
utterance: — ‘The dogs shall eat Jezebel by the wall of
Jezreel’ (I Kings, xxi. 23).
We now know that these predictions belonged to a
class which finds ultimate fulfilment. For subsequently when King
Ahab went forth to battle against the Syrians, he was wounded and
his blood ran out of the wound into the chariot, and so he died;
and when the chariot was being washed dogs came and licked up his
blood (I Kings, xxii, 35, 38). Later on, after a further course
of events had made Jehu ruler of Jezreel, Jezebel was seen as she
stood at a window, and she was seized and thrown down, and dogs
tore her in pieces, and actually devoured her before the walls of
the city (II Kings, ix, 30 to 37). I have only touched lightly
upon these matters, because our time is short and they are of no
special importance to us just now. You will find that the subject
I am about to consider is of much greater moment.
He whom Elijah-Naboth had elected to be his
successor must henceforth develop and perfect his inner being,
even as he himself had done; but this spiritual unfoldment was
brought about in other fashion. For the pupil it was in some ways
less difficult than it had been for his teacher; since all that
power which Elijah-Naboth had acquired through constant upward
striving was now at his disciple’s disposal, and he had
ever the help and support of his great master. Elijah-Naboth
influenced Elisha in the same way as the individualities of those
who have passed through the portals of death may at times act
upon humanity, namely, by means of a special form of spiritual
activity emanating directly from the spirit-world. The divine
force which thus descended upon Elisha was like in nature to that
glorious inspiration which Christ Jesus Himself gave to His
disciples after His resurrection. Elisha’s subsequent
experiences were directly related to this divine power which
continued to flow forth from Elijah, even after his death, and to
affect all who might give themselves up to its potent influence.
With Elisha, his experience was such that the living form of his
great master appeared before his soul, and said: — ‘I will
go forth with thee out of Gilgal.’
At this point I shall quote the Bible literally,
where it says (II Kings, ii, 1): — ‘And it came to pass,
when the Lord would take up Elijah into heaven by a whirlwind,
that Elijah went with Elisha from Gilgal.’ Now, Gilgal is
not a place or locality, and it is not intended in the Bible that
it should be taken as such. The word Gilgal merely signifies —
The act of moving in a circuitous path while revolving, as in
waltzing [Herum-walzung]. This technical expression refers to the
roundabout course of the soul’s life during those periods
in which it is incarnated in the flesh, and passes from one
physical body to another; that is the true significance of
‘Gilgal’.
It need cause you no surprise that the results
obtained through Spiritual Science show that Elisha, in virtue of
soul experiences gained through inner contemplation and absolute
devotion, was enabled to be in the actual presence of Elijah in a
higher state or world. This was made possible, not because of the
forces latent in his physical nature, but through those more
exalted powers which he possessed. While Elisha was thus uplifted
the steps which he must take toward his soul’s development
were pointed out to him by the spirit of Elijah, who constantly
drew his attention to the difficulties which he would encounter
in the path which he must follow. The way led upward and onward,
step by step, to a stage where he would first feel himself
unified with that divine spirit, ever flowing forth from his
great teacher — Elijah.
The names, apparently referring to places which
have been chosen [in the Bible at this point such as Beth-el and
Jericho (II Kings, ii, 2, 4 )], are not to be taken as
designating localities, but in their literal sense, signifying
conditions of the soul. For instance, Elijah says: — ‘I
will now take me to Beth-el.’4 This statement was made to Elisha in a
vision, but to him it was more than a mere vision. Then, again,
as if counselling him, the spirit of Elijah spoke and said It
were better to remain here’;4 the true significance of
which is as follows: — ‘Consider whether thou possessest
the strength to go with me further’; [referring to the
spiritual path]. The vision then continues with an incident in
which we again find something in the nature of an exhortation and
warning. All the sons of the prophets who were his colleagues in
the spirit stood about Elisha and cautioned him, and those who
were initiated into the mystery and knew that at times he could
indeed ascend to the higher regions where the spirit of Elijah
held converse with him, admonished him, and said: — ‘This
time thou wilt not be able to follow Elijah’ —
‘Knowest thou that the Lord will take away thy master from
thy head to-day?’ (II Kings, ii, 3). And his answer to
those about him was: — ‘Hold ye your peace.’ But to
the spirit of Elijah he said: — ‘As the Lord liveth, and
as thy soul liveth, I will not leave thee.’ Then Elijah
spoke again and said: — ‘I must now go upon my way to
Jericho’ [(II Kings, ii, 4.) ‘Tarry here I pray thee;
for the Lord hath sent me to Jericho.’]. Once again this
dialogue is repeated [and the word Jordan is introduced. (II
Kings, ii, 6)], after which Elijah asks: — ‘What dost thou
truly desire?’ The reply which Elisha gave is recorded in
the Bible, but in such a manner that we have to drag out its
proper meaning, for it is rendered incorrectly. The words are
these: — ‘I pray thee let a double portion of thy spirit
be upon me’ (II Kings, ii, 9); the actual answer, however,
was: — ‘I desire that thy spirit shall enter and dwell, as
a second spirit within my soul.’
Now, the essence of Elisha’s request as
understood by Elijah was somewhat as follows — Elisha had asked
that his soul be stirred to its very depths and quickened, so
that he might awaken to a full consciousness of its true relation
to the spirit of his master. It could then of its own powers
bring about enlightenment concerning spiritual revelation, even
as had been the case during the physical life of his great
teacher. Elijah spoke again and said: — ‘I must now ascend
into the higher realms; if thou art able to perceive my spirit as
it rises upward, then hast thou attained thy desire and my power
will enter in unto thee.’ And behold it came to pass that
Elisha saw the spirit of Elijah as he ‘went up by a
whirlwind into heaven’ (II Kings, ii, 11), and the mantle
of Elijah fell down [upon him]; which was a symbol denoting the
spiritual force in which he must now enwrap himself. Here, then,
we have a spiritual vision which indicated, and at the same time
caused Elisha to realize that he might now indeed become the true
successor of Elijah. In the Bible (I Kings, ii, 15) we read: —-
‘And when the sons of the prophets which were to view at
Jericho saw him, they said, The Spirit of Elijah doth rest on
Elisha. And they came to meet him, and bowed themselves to the
ground before him.’ This passage points to the fact that
the Word of the Lord had become so mighty in Elisha that it was
filled with the same force which the sons of the prophets had
experienced with Elijah; and they realized that the spirit of
Elijah-Naboth did in truth live on in the being of
Elisha.
In previous lectures I have described the methods
employed by Spiritual Science, and as we proceed they will be yet
further elucidated. The foregoing account gives expression to its
testimony regarding the actual events which took place in
Elijah’s time, and also concerning the impulse to humanity
which flowed forth from that great prophet and his successor
Elisha. An impulse which ever tended toward the renewing and
uplifting of the ancient Jahveh Faith.
It is characteristic of that ancient period, that
incidents such as we have portrayed and which could only be
understood by the initiated, were represented to the mass of the
people (who were quite incapable of comprehending them in their
true form) in such a manner as to render them not only
intelligible, but at the same time to cause them to work upon,
and to influence, the soul. The method to which I refer is that
of parables or miracle stories. But what seems to us so truly
amazing, in the highest spiritual sense is, that out of such
allegorical narratives there should have been evolved an account
like that relating to Elijah, Elisha, and Naboth, as told in the
Bible.
Now, in those days it was the custom to use the
parable form, when speaking to all who could not understand or
realize the supreme glory of the impulse which had come from the
souls of these Great Ones; spiritual beings who of themselves
must first undergo many inner experiences deep hidden from
man’s external vision and apprehension. Thus it came about
that the people were told, as may be gathered from the Bible,
that Elijah lived in the time of King Ahab, and that during a
period of famine the God-Jahveh appeared before him and [as
Spiritual Science tells us] commanded him to go to the King Ahab
and say to him: — ‘As the Lord God of Israel liveth,
before whom I stand, there shall not be dew or rain these years,
but according to my word’ (I Kings, xvii, 1). The account
in the Bible continues as follows: — ‘And the word of the
Lord came unto him saying: — Get thee hence, and turn thee
eastward, and hide thyself by the brook Cherith, that is before
Jordan. And it shall be that thou shalt drink of the brook; and I
have commanded the ravens to feed thee there.’ (I Kings,
xvii, 2, 3, 4.) These things came to pass; and when the brook was
dried up, God sent Elijah to Zarephath (I Kings, xvii, 9); and
‘in the third year’ he was commanded to set out and
appear before King Ahab (I Kings, xviii, 1) and to cause the four
hundred and fifty prophets of Baal to be called to a final
decision (I Kings, xviii, 19). I have previously referred to all
this, when presenting the facts as obtained through Spiritual
Science.
Next comes a wonderful picture of the events that
actually took place on Mount Carmel (I Kings, xviii, 20 to 39),
and which happenings I have described. Then follows the story of
how Naboth (who was in reality the bearer of the spirit of
Elijah) was to be robbed of his vineyard by Ahab; and of how
Jezebel brought ruin upon him (I Kings, xxi, 1 to 14). From the
Bible account alone, we cannot understand how Jezebel could have
possibly accomplished the destruction of Elijah in accordance
with her threatening utterance to King Ahab (see this passage), namely: — ‘I will do unto
Elijah that which he did unto thy four hundred and fifty
prophets’; for the story tells us that she merely compassed
the death of Naboth. As a matter of fact, however, she actually
brought destruction to the being in whom dwelt at that time the
spirit of Elijah; a point which would undoubtedly escape the
notice of any ordinary Biblical student — for in the Bible it
merely states that Elijah ascended into heaven (II Kings, ii,
11). Now, if, as is intimated in the Bible, Jezebel’s
desire was — to do unto Elijah as he had done unto the four
hundred and fifty prophets of Baal — she certainly accomplished
her end and brought about his ruin in a most remarkable
manner!5 I would here state that
there are some graphic portrayals relative to the dim past which
can only be rightly understood when illumined by that bright
radiance which flows from the deep sources of spiritual
research.
It is not possible in a single lecture to bring
forward further evidence and proofs concerning these matters. If,
however, those among my audience who may still feel that they
cannot look upon the pronouncements of Spiritual Science as other
than sheer hypotheses, would but criticize without prejudice, and
set about comparing the various statements made with facts
obtained through the medium of external science, I should feel
entirely satisfied. Although it is true that if spiritual methods
of research are not employed, we cannot hope to reach final and
positive conclusions, nevertheless, it will be found that the
verity of Spiritual Science is confirmed by the results of
orthodox scientific investigations, and the proper exercise of
the individual intelligence.
When we study the personality and period of the
prophet Elijah, it becomes clear that the impulses and primal
causes which underlie and bring about human events, are in no way
limited to those occurrences which are outwardly apparent, and
therefore find a place in the records of external history. By far
the most important and significant happenings connected with
man’s existence have their actual origin, and are matured
as regards a primary stage, within the confines of the soul. The
outcome of this fundamental process next finds expression in the
outer world, ever spreading its influence further and further
among the people. Although in these days it is inconceivable that
a mysterious personality such as we have portrayed, and known
only through rumour, could dwell in our midst in the guise of a
simple and homely neighbour without all the facts becoming known,
in olden times such a circumstance was undoubtedly possible. We
have learned that throughout all human evolution it is precisely
those forces which are of greatest power and intensity that
operate in obscure and secret fashion.
From what has been said it is clear that through
the influence of the prophet Elijah, man was raised to a higher
spiritual level and became more and more imbued with Jahveh
thoughts and concepts. We also realize that the life and deeds of
that great patriarch, when viewed in the proper manner, must be
regarded as forming an epoch of supreme import to humanity.
Further investigation and research will assuredly prove that [by
means of the methods of Spiritual Science] a new light has been
thrown upon the momentous happenings of a bygone age, and on the
events which ultimately led to the founding of Christianity. We
know that through realities of this nature, born of the
Spirit-World, we can draw nearer to an understanding of those
fundamental forces and impulses which have been ever active
during the evolution of mankind, and therefore appear to us of
such great significance and moment. Then with enhanced knowledge
we shall realize that, even as these basal factors have operated
in remote antiquity, so must they continue to work on in our
present period. Never can we read the deep secrets of the life
which is around us, if we have no clear concept of the inner
nature and purport of those singular events which have taken
place in the dim and distant past.
External history, which is garnered solely from
the outer world, does not enlighten us concerning things of
greatest and most vital import. It is here the words of
Goethe
so fittingly apply — words which, if but read with a touch of
deeper meaning, become as a call to humanity urging mankind to
profound inner spiritual contemplation. For it is thus that man
may enter upon that quest which alone can spring from the
soul’s most hidden depths, and learn to apprehend the
Divine Spirit which is, and abides, in all nature.
The wonderful example of the prophet Elijah and
his period, as it shines forth in our spiritual firmament, stands
as an evidence of the truth of Goethe’s words, which in
slightly modified form, are as follows: —
History will not permit that veil to be
withdrawn,
Which hides her secrets from the light of our new day.
That which she chooses from thy spirit to conceal,
Canst thou ne’er wrest from parchment script, nor canst
thou say,
What message lies secreted ‘neath those mystic
signs,
Inscribed on bronze, or fashioned deep in stone or
clay.6
ADDENDUM
In the above lecture, which was delivered in
Berlin in 1911, it will be noticed that in some cases the name
Elijah-Naboth is found in places where Elijah only is mentioned
in the Bible. The reason for this apparent inconsistency becomes
at once evident, when we take a general view of the circumstances
and singular relation which existed between Elijah, Naboth, and
what we might term a duality of being as expressed in
Elijah-Naboth. Let us therefore briefly consider the events
portrayed in the order in which they took place.
At the time of Ahab, the Hebrew people were for
the most part, so far sunk in materialism that there was danger,
not only that disaster would overtake them, but that the actual
course of the spiritual evolution of mankind might be hindered;
and the matter had gone to such a length as to call for Divine
intervention. Hence it was ordained that Elijah, whom we must
regard as a truly exalted spirit, should descend upon the earth,
and that his mission would be to turn the hearts of the people
once more to Jehovah, and to determine upon his (Elijah’s)
successor. This mission we may look upon as being accomplished in
four stages.
At first the spirit of Elijah worked in
mysterious ways, for he appeared among the people now here, now
there; and no man knew from whence he came. In those olden days
the masses were oft-times moved in matters concerning religious
thought by engendering feelings of awe and wonder, and by so
doing Elijah established a definite and powerful influence among
the minds of the Community. He thus prepared the people to
witness that sign of the spirit which it was decreed should be
vouchsafed. Only through some great manifestation of Divine force
could the nation, in that material state into which it had
fallen, be brought back to Jahveh, the ancient God of the
Hebrews.
In the second stage of Elijah’s mission we
come upon the simple land-owner, Naboth. In order to create the
utmost possible impression at the time when the supreme
revelation of spiritual power should take place, it was essential
that a multitude be present, but for this thing to happen it was
necessary to gain the consent of the King. Now Naboth lived near
to Ahab, and might on occasion obtain audience with him, and in
this manner could aid Elijah in the maturing of his plans. Elijah
therefore so worked upon the innermost soul of Naboth, that he
became ‘the bearer of his spirit’ and did according
to his word. Thus did Elijah’s spirit find expression
through the outer form of Naboth and bring influence to bear upon
the King, that all should be made ready for the people to be
gathered together when the moment was at hand for the sign to be
given. It is the dual state of Naboth’s being while the
spirit of Elijah was dominant and worked within him that has been
termed, Elijah-Naboth.
Now, Ahab was not truly clairvoyant and had no
suspicion of all that had occurred. On that occasion when he met
Elijah-Naboth and said to him: ‘Art thou he that troubleth
Israel?’ (I Kings, xviii, 17), he thought it was only
Naboth who was speaking, and that it was he who would turn the
people against the gods of Baal; for Ahab at that time merely
knew of Elijah through indefinite rumour. But it was the voice of
Elijah the prophet speaking through Naboth that answered
the King — it was Elijah-Naboth that spoke. It is because the
ancient writer who portrayed this incident did not realize the
singular spiritual and clairvoyant conditions, and therefore did
not fully understand the circumstances, that the name of Elijah
alone appears in this, as in other Bible accounts connected with
the events which took place in those days.
We find a similar difference in the names
occurring in the description of the happening on Mount Carmel,
when the people were assembled in order to judge between Jehovah
and the gods of Baal. It was then that the third stage of
Elijah’s mission was fulfilled. In the lecture it states
that it was Elijah-Naboth who was present on the Mount, and that
it was he who ‘won the day’, but the Bible narrative
tells us that it was Elijah himself who overcame the prophets of
Baal. The reason for this apparent inconsistency can be seen from
the following considerations.
It was Elijah-Naboth, who when all had come,
stood forth and said: ‘This thing must now be determined —
I stand alone while opposed to me are the four hundred and fifty
prophets of Baal.’ But Elijah, who was granted special
spiritual powers at that moment, so ordered the matter that while
the King saw before him merely the outer form of the man Naboth,
the people were impressed with the spiritual being and
personality of Elijah. In the Bible, the narrator realized the
circumstances as the multitude had apprehended them, and
therefore spoke only of Elijah, being unaware that at that time,
Naboth was ‘the bearer of his spirit’.
Jezebel was not present at Mount Carmel, because
she was conscious that she could not cope directly with Elijah.
Already through her clairvoyant powers she was cognizant of all
that had come to pass, and she knew full well that the spirit of
the great prophet would be all-powerful in that place. In other
words, she clearly understood that if she went to the Mount she
would there have to do with Elijah-Naboth, and not merely with
the simple land-owner. She thought, however, that if she could
but compass the physical death of Naboth, she might put an end to
Elijah’s influence.
Next came the fourth stage of Elijah’s
mission. He must seek a successor, and that before Jezebel
brought about the death of Naboth, for when the outer form of
Naboth should be destroyed, Elijah must return to the Divine
Spirit-realms. At that point in the lecture (see this passage) where it states that Elijah
communed with his soul and asked this question: ‘What shall
I do that I may find a successor to fulfil my mission in this
physical world, should my death indeed be brought about through
the vengeance of Jezebel?’ he is referring to the material
death of Naboth and to the possible premature ending of the
impulse he had wrought.
Further, we are told that Spiritual Science
states: ‘That Elijah-Naboth had a very special mission to
fulfil; and that the Divine element which was about to descend
upon Elisha, would be of the self-same spirit as had heretofore
been predominant in Elijah.’ And, ‘it was in Damascus
that Elisha was to be sought ...’ In the Bible (I
Kings, xix, 15, 16) we find these words: ‘And the Lord said
unto him [Elijah], Go, return on thy way to the wilderness of
Damascus ... and Elisha the son of Shaphat of Abel-Meholah
shalt thou anoint to be a prophet in thy room.’ The actual
command to seek out Elisha was given in a vision to Elijah, as is
indicated both in the lecture and in I Kings xix, 12, 13.
Spiritual Science, however, tells us that it was
Elijah-Naboth who made the journey. And this is quite
comprehensible when we realize that in Elijah-Naboth, Elisha in
virtue of his advanced spirituality would know and commune with
the spirit being of Elijah. Here again it is for reasons similar
to those already advanced, that in the Bible the name of Elijah,
only, occurs, while in the lecture Elijah-Naboth is
mentioned.
In all such cases it will be found, if we but
look deeply into the matter, that the statements of Spiritual
Science are, in truth, not in any way at variance with those
things which are written in the Bible. [Ed.]
Notes for this
lecture:
1 ‘And Ahab
told Jezebel all that Elijah had done, and withal how he had
slain all the prophets with the sword.’ (I Kings, xix,
I.)
2 This verse
is as follows: — ‘Then Jezebel sent a messenger unto
Elijah, saying, So let the Gods do unto me, and more also, if I
make not thy life as the life of one of them by to-morrow about
this time.’
3. See
Addendum to this lecture.
4. Tarry here, I
pray thee; for the Lord hath sent me to Beth-el. (II Kings, ii,
2.)
5. In this lecture
it has been previously stated (see this
passage) that, through Elijah–Naboth, the prophets of
Baal were ‘destroyed in their very souls by that which they
had most desired’. Now Elijah longed that his spirit might
continue active in the being of Naboth, and it was this very wish
that caused Jezebel to set about his ruin, and thus, as it were,
to ‘destroy’ Elijah ‘in his very soul’.
It was not merely physical death, to which Jezebel referred when
she sent her message to Elijah, as mentioned in the Bible,
saying: ‘So let the gods do to me, and more also, if I make
not thy life as the life of one of them by to-morrow about this
time,’ (I Kings, xix, 2), but to a kind of spiritual death,
which would break for ever that mysterious and sacred union
between Elijah and Naboth, which it was her aim to sever. She
knew quite well in virtue of her clairvoyant powers, that she
could only hope to accomplish this end, and — ‘destroy
Elijah in his very soul’ — by bringing about the material
dissolution of Naboth, the bearer of Elijah’s spirit. Thus
we find, that if we read Jezebel’s message anew, in the
light thrown upon it by Spiritual Science, its purport becomes at
once intelligible. [Ed.]
6.
‘Geheimnisvoll am Iichten Tag der Gegenwart,
Lässt Geschichte sich des Schleiers nicht berauben.
Was sie deinem Geist nicht offenbaren mag,
Das zwingst du ihr nicht aus Pergamenten
Und nicht aus Zeichen, die eingeschrieben rind
In Erz und Ton und Stein.’