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Rudolf Steiner e.Lib
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Man in the Past, Present, and Future; The Evolution of Consciousness
Rudolf Steiner e.Lib Document
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Man in the Past, Present, and Future; The Evolution of Consciousness
Schmidt Number: S-5425
On-line since: 19th April, 2004
MAN IN THE PAST, THE PRESENT AND THE FUTURE
Stuttgart, 15th September 1923
Yesterday I used the culture of the Druids which at the moment
is particularly relevant to the development of our Anthroposophical
Movement to illustrate the soul-quality of an earlier age in a
particular region. If we go back three or four or five thousand years
it varies in different parts of the Earth we can always
penetrate into a quite different type of soul-quality, and we then
find that the whole spiritual and social guidance of human life in a
particular period follows the pattern laid down by such a quality. The
development to which I am referring is connected with the gradual
evolution of human consciousness. It would be true to say that in
olden times men were quite different beings from what they are today,
and in the future they will again be different. Ordinary history tells
little of this and so as soon as we get a few centuries away from the
present, ordinary history, as it is presented to us, is to a
considerable extent quite illusory as an aid to a real understanding
of man.
In the lecture yesterday I pointed out how we should have to study
three main stages of human consciousness, though naturally with many
different shadings. The states of consciousness with which we are
familiar waking, dreaming and sleeping are valid only
for the present. If we go back into older periods of human evolution
we no longer find the sort of waking condition of today, with its
logically interrelated concepts. The farther we go back, the more do
we fail to find this logical consciousness, which appeared in full
development only during the fourteenth and fifteenth centuries, though
it had begun in the later period of Greek culture. In earlier times,
on the other hand, we discover a type of consciousness filled much
more with living pictures than with abstract concepts; and we find
this consciousness in man everywhere.
Natural forces in our sense were quite unknown to an older humanity.
In the times I spoke of yesterday, people did not talk of
meteorological laws controlling wind and weather, but, as I explained,
of beings seen pictorially, of elemental spirits hovering
around the plants, or of gigantic spiritual beings active in wind and
weather, frost and hail, storm and thunder. All this was living in
their observation of Nature without any logical deductions. Everything
they saw, including the phenomena of Nature, was a living, weaving,
surging of spiritual beings. The whole basis of their inner condition
of soul was quite different from ours.
In a sense, men were more self-enclosed, but in a way very different
from what we know today; this living in themselves was at the same
time a consciousness full of living dream-pictures which led them out
into the distant spaces of the Cosmos. Men saw pictures, though not in
the way in which today we have thoughts, when the things are outside.
While they had these experiences of the giants of frost, storm and
fire, of the spirits of root, leaf and flower, they felt themselves
united with plant, root, leaf and flower, with thunder and with
lightning. Because they experienced the spiritual and spiritual
pictures in their own being, they did not therefore feel their
soul-life separated from external Nature.
If not in the very oldest periods described in my book Occult Science,
at least in those that followed them, one can observe spiritually how
this constitution of soul was accompanied by a general mood in the
peoples who at the time were the most civilized. There was a time when
men had an inner spiritual perception of the real being of man. In
these pictures I have just spoken of they saw not only their present
existence but their pre-earthly existence as well; just as we can see
a perspective of space, they saw a perspective of time. It was
not a recollection but an actual seeing; and they saw beyond their
birth into a spiritual world from which they had descended into the
life of man on Earth. It was quite natural for a member of this older
humanity to see into his pre-earthly existence and to feel: I am a
spiritual being, since before I assumed this earthly body I rested in
the bosom of the spirit and spent my time within it, and there
experienced my human destiny not yet in a physical body but
if I may say so, however paradoxical it may sound in a
spiritual body.
To demand that one should believe in the spirit would have been absurd
for this older humanity just as it is absurd to ask modern men to
believe in mountains; you don't believe in them, you see them. In
those days men saw their pre-natal spiritual life, though of course
they saw it with the eyes of the soul. But there came a time when they
indeed saw spiritually this inner being of man as the outcome of
pre-earthly existence, while external Nature surrounding them became
increasingly a sort of riddle. Pure sense-perception made its way
gradually into human evolution. In very early times, such as those of
ancient India, as I described them in
Occult Science,
men still saw everything, Nature included, spiritually. It marked a step
forward when the vision of the spiritual remained inward, but Nature, if I
may put is so, became gradually de-spiritualized. While man still felt
inwardly that he was spirit born of spirit, when he looked outward to
the blossoming of Nature, to the clouds from which the lightning
flashes, to the wind and weather, to the delicate, wonderfully formed
crystals, to hill and dale, a mood came over him which can be traced
by Spiritual Science over long periods, especially over the times when
men were civilized. They might have expressed it as follows: We men
are spirit born of spirit; in our pre-earthly existence our being was
knit together with the spiritual, but now we are transplanted into the
environment of Nature. We behold the lovely flowers, the vast
mountains, the mighty power of Nature in wind and weather, but the
spirit is withdrawn.
Thus the notion of a purely material Nature in the environment
increasingly arose. Men felt I mean of course those who were
the most developed, the men whom we should call civilized in our
modern sense they saw that their body was formed out of the
substances of this Nature which for them had lost its divine-spiritual
quality. If men nowadays felt anything like this, they would begin to
think, to speculate and philosophize about it. It was not so with the
men of that earlier time. Without reflection they experienced a great
disharmony within themselves: I come as spirit from a world of
spirit, my essential being has descended from divine heights, but I am
clothed with substance taken from a Nature which the spirit seems to
have abandoned; my spiritual existence is interwoven with something
that does not reveal the spirit. My body is made up out of the same
substances as the flowers of the field and the water of the clouds and
rain, but these substances have lost their divine quality.
Those men felt as if they had been expelled from the spiritual world
and thrust into a world to which in their essential being they did not
really belong. It was of course possible to reject or to sleep through
this mood, as happens nowadays with various aspects of our
civilization. But those who were awake at this time felt it, and it is
through moods and feelings like this and not in thoughts and concepts
that mankind develops.
Even the way in which our thoughts evolve nowadays is only an episode
as indeed these lectures will show and anyone who speaks
merely in the form of thoughts is speaking in an unreal way. This is
particularly true of the way we speak nowadays. The people who pride
themselves most on being practical and are filled with conceit about
it are basically the worst theorists. We have these theorists in
offices, in schools obviously in schools, but no less in
offices and commercial houses and everything there has a
theoretical bias and thoughts run riot. But it is only an episode
without any essential truth. These people will attain to some truth in
their thinking about life only if they feel once more as men did when
they found Nature de-spiritualized, when they feel that they are an
outcast race, taken from a divine-spiritual world where they really
belong, into one where their inmost human being is a stranger.
One of the ways in which this mood expressed itself was through the
feeling that there had been a Fall of man. This idea arose from a
change that had come about in human consciousness. Men felt that they
had been thrust out of a spiritual world and that the reason for this
must lie in some original sin. Thus at a particular epoch the
conception of original sin, of the Fall of man, dawned in human
consciousness.
If we understand the changes in human consciousness from the past
through the present into the future, we shall also be able to
understand how this conception of original sin, of a pre-historic Fall
of man, arose. And at the same time when this mood came over man, his
need was not for some grey theory, but for words through which souls
needing comfort could find healing power. And what we have often
described as the guidance of mankind in the old centers of ritual and
religion, in the Mysteries, can be seen arising at a particular period
of time coinciding approximately with ancient Persian and the earliest
Chaldean culture in the Near East it can be seen to coincide
with what came from the priests, the great comforters of mankind.
Consolation streamed from them and the Mysteries they celebrated; and
indeed, human consciousness at that time was greatly in need of
consolation. The words of the Mysteries had to contain some quality of
soul that could speak to men's hearts with a power of healing and
consolation. This is the epoch which exhibited such magnificent
creative power (though in a somewhat different form from alter
periods) in the spheres of art and religion, and a great deal in our
art and in our religious ideas derives from that time, particularly
the symbols, pictures and ritualistic ceremonies.
What was the source from which these teachers of the Mysteries drew in
order to give this consolation? If the general waking consciousness
consisted in the sort of living picture-consciousness I have
described, yet at that time too there were three stages of
consciousness. Nowadays we have sleeping, dreaming and waking. In
those days, as opposed to the waking dream which, as I showed
yesterday, was the normal form of waking consciousness, sleep was not
as it is today, when it completely damps down our consciousness.
Although with these men, too, consciousness was dimmed during sleep,
there remained something of it on waking. Yesterday I described this
by saying that when men woke after sleep, there remained something of
it on waking. Yesterday I described this by saying that when men woke
after sleep they had a sort of after-taste. Most people felt, not
merely on the tongue or in the mouth, deeply permeated by a certain
sweetness of experience which was the after-taste of their sleep. This
sweetness they experienced in sleep spread over from their life of
sleep into that of waking. This sweetness was to them a test of the
healthiness of their life, whereas if other tastes were present it was
evidence of illness.
It sounds strange to say that an older humanity experienced the sweet
after-effects of sleep in their limbs, the arms, right down into the
finger-tips and the other members. But spiritually-scientific
investigation shows that it was so; and the genius of language has
retained something of this, though in a crude and materialized form. A
sleeping-draught was once something spiritual; that is, sleep itself,
and it was only later that it became an actual liquid draught in
material form. Sleep was then itself a draught of Nature, which
extinguished the ordinary memories of day; it was a draught of
forgetfulness. What ordinary men had from it was only a vague
after-feeling, but Initiation gave the Mystery teachers, who were the
leaders of humanity, a more exact consciousness of what really was
experienced in sleep. In modern Initiation we ascend from our ordinary
ideas to spirit-sight, but in those days, while ordinary men passed
from their dream-waking life into sleep, for which they cultivated a
consciousness and experienced this after-taste, the Mystery priests
had means to feel their way consciously into sleep and so got to know
what this after-taste implied. They learned of the water beyond
physical existence, the water into which the human soul plunged during
sleep each night the waters of the weaving astrality of the
world.
But that was only a second condition beyond the waking and reaming of
ordinary life. The third condition was one of which modern humanity
has no knowledge at all, a condition deeper than dreamless sleep
today. I said yesterday that one might call it a state of being
surrounded by the Earth, and this was the condition of man at night
during deep sleep. Only the priest of the Mysteries by means of his
Initiation could attain consciousness of it and impart the results of
this experience, which constituted the knowledge of those days. Men
felt themselves embraced by the Earth, but they felt something more;
they felt that in the ordinary course of the day they had come into a
condition very near death, a death, however, from which there was an
awakening. They experienced this third condition of consciousness as
if they had actually descended into the Earth and been laid in a
grave, yet not one that could be called an earthy grave. I will try to
make clear to you in the following way how this grave not only was,
but how it had to be, conceived.
Now when the Sun's rays fall on to the Earth, they are not merely
reflected from flowers and stars. Farmers know this better than the
city dweller does, for during the winter they use the Sun's warmth
which has penetrated into the Earth. At that time of the year we have
within the Earth what has streamed into it during the summer. Not only
the Sun's warmth but other forces stream into the Earth. Yet from the
point of view of which I am speaking this was the less important fact;
the more important was that the activities of the Moon could also
penetrate below the surface of the Earth to a certain extent. It was a
pleasant idea of those days, not just a poetical idea but, in a way, a
super-poetical one though of course not held in any logical
conception as we should today, but as a picture when men
thought of the light of the Sun streaming down to Earth in the light
of the full Moon and penetrating a certain distance into the Earth,
then being reflected not just from the Earth's surface but from its
interior, after the light had been absorbed by the Earth.
The silver ebb and flow of the moonlight were experienced by man as
the rhythmic play of its rays. It was not only a beautiful picture;
the priests of the Mysteries knew something definite about this
flowing moonlight. They knew that man is subject to gravitation as he
lives on the Earth; that gravity holds him to the surface of the
Earth, and thus the Earth draws his being to itself, as it were. The
forces of the Moon were known to work against this force of gravity.
They are in general weaker than the vigorous forces of the Earth's
gravity, but they work against those forces. It was known that man is
not just a clod held fast by the Earth's gravity, but that he is
rather in a sort of balance, drawn to the Earth by gravity and away
from it by the forces of the Moon, and that for him as earthly man it
is the Earth which holds the upper hand. But as regards his
head-activity, the effective influence on it is the negative gravity
that draws him away. Thus though man might not be able to fly, at
least he could raise his spirit into the starry spaces. By means of
this Initiation, through these Moon activities, humanity in those days
learnt from their Mystery-priests the effect on earthly man of his
starry environment.
This was the astrological Initiation, so much abused nowadays, which
was specially prevalent among the people of ancient Chaldea. By its
path men could learn not only of the activity of the Moon, but of that
of the Sun, Mars, Saturn, and so forth. Nowadays man is if you
will pardon a pictorial way of putting it so, for it is hard to
describe such things in strictly logical words man, as far as
his knowledge goes, has become a kind of worm, not even an earthworm
but something worse, a worm for whom it never rains so that he never
emerges from the soil! Worms do after all emerge periodically when it
rains, and then they can enjoy whatever is happening on the Earth's
surface: and that is healthy for them. Modern man, with regard to his
soul and spirit, is a worm for whom it never rains, and then they can
enjoy whatever is happening on the Earth's surface: and that is
healthy for them. Modern man with regard to his soul and spirit, is a
worm for whom it never rains, and he is entirely encased in the Earth.
Thus he believes that the members of this body grow on Earth more or
less as stones are formed. He has no idea that the hair on his head is
the result of the Sun's activity, for he is a worm which never comes
above ground, a creature, that is, which bears the Sun-forces within
him but never comes to the surface to investigate them. As the old
Mystery-priests well knew, man has not grown out of the Earth like a
cabbage; he has been created by the joint activity of the whole cosmic
environment. You can see, therefore, how men in those days felt
towards their Initiates and Mystery-leaders who could tell them from
their training what his cosmic environment signifies for man.
These priests of the Mysteries could thus proclaim something which I
shall have to give in an unimaginative form, since we are not nowadays
capable of speaking as they did; they clothed all they said in
wonderful poetry. The genius of language made that possible then, but
nowadays we can no longer speak in such a way, because language is
inadequate. If we had to put into words the message of the priests of
the Mysteries to their people who came to them for comfort, feeling
themselves thrust into a Nature which had lost its spirit, we should
have to put it somewhat as follows: As long as you remain in your
ordinary waking consciousness, your environment will seem to have been
robbed of spirit. But if you plunge consciously into the region
embraced by the Earthy, where you can behold the power of the
star-gods in the silvery light of the Moon flowing and surging through
the Earth, you will come to learn no longer with the earlier
spontaneity but only by human effort that external Nature is
everywhere permeated by spirit-beings and bears the gifts of the gods
within herself as spirit-beings and elemental spirits.
This was the consolation which the priests of the Mysteries could give
their people in olden days; they made them see that plants are not
just beautiful but are really permeated by the weaving of the spirit;
that the clouds do not just sail majestically through the air but that
divine-spiritual elemental beings are active in them and so on.
It was towards the spirit of Nature that these Initiates led the men
who depended on them for guidance.
Thus at a certain point in man's evolution the task of the Mysteries
was to make it clear that when Nature appeared to have lost the
spirit, this was only an illusion of ordinary waking consciousness.
Actually, spirit was to be found everywhere in Nature. You see, there
was a time when man lived within the spirituality of existence, and
through the Mysteries experienced this spirituality even in the sphere
which at first sight seemed to have been robbed of spirit. Man was
still dependent on the spirit in all that affected him, whether
instinctively when he had inner spiritual perception, or by the
Mystery-teachings which showed him that Nature also was permeated by
spirit.
If human evolution had stopped there, our consciousness could never
have experienced one of the greatest blessings of humanity, perhaps
the very greatest I mean the experience of free-will, of
freedom. The old mood of soul, with its instinctively experienced
spirituality, had to be damped down. Man had to be led to three other
conditions of consciousness. The feeling of being embraced by the
Earth, which had enabled the old Initiates to attain their star-wisdom
and their knowledge of Nature's spirits, died away completely, and
man's soul-condition came to include only dreamless sleep, dreaming
and waking. To balance this, there were the beginnings of that sphere
of consciousness in which freedom can dawn. What we call today our
waking consciousness, which enables us to enjoy our ordinary life and
knowledge, was quite unknown to early humanity. Yet through it came
the possibility of pure thinking; we may profess doubts about its
existence, but in it lies the only possible basis for the impulse of
freedom. Had men never attained this pure-thinking which is
actually pure thinking and does not, as such, guarantee the
actual reality they would never have reached the consciousness
of freedom.
We might say that as humanity developed, man's earlier association
with the spirit was veiled in darkness; on the other hand, he acquired
those three states of consciousness which led him from spiritual
heights into the depths of the Earth. But out of these depths he was
to find the original forces for the unfolding of freedom. This quality
of soul, with its waking, dreaming and sleeping, had been developing
for close on a thousand years, and men had gone far into that darkness
where the light of the spirit does not shine but where the impulse of
freedom is to be found. Try to realize what human evolution has really
been like. There was a time when man looked up to the starry heavens
and the knowledge he still had of the stars showed him that their
forces lived within him and that he belonged essentially to the
Cosmos. But now, man as spirit was thrust down to Earth
and the Heavens became, so to speak, dark, for the light, though
shining down physically from sun or stars, became impenetrable for
him. It was as if a curtain had come down, s that he could no longer
find any basis for his existence. He could no longer perceive what lay
behind the curtain.
We shall see tomorrow how this curtain has existed for a thousand
years, becoming thicker and thicker, and how this expressed itself in
man's whole mood. Then a light appeared which did penetrate the
curtain and to a certain extent the curtain fell away; it was the
light that shone forth on Golgotha. In this way the Deed of Golgotha
finds its place in human evolution. This Deed, accomplished on the
Earth, was to reopen for man the vision of the spirituality of the
world which he had once seen in the wide spaces of the Cosmos. Christ,
by passing through the Mystery of Golgotha, was to bring into man's
life on Earth what had in earlier times been seen in the Heavens. The
divine-spiritual Being of Christ was to descend and live in a human
body, so that He might bring this light in a new way to men who could
no longer leave the Earth.
We are only just beginning to understand the Mystery of Golgotha, and
the future evolution of the Earth must consist in this Mystery being
ever more deeply understood, so that the radiance spreading from the
Mystery of Golgotha will change more and more from an inward to a
cosmic radiance and will gradually irradiate everything perceptible to
man.
But we shall be able to talk of this in greater detail only if we lay
some further foundations for it today. Now something which was once a
living fact in human evolution is, in a sense, returning. The priests
of the Mysteries possessed, as I have told you, the power of
contemplating the influence of the Moon; the influence of the Moon
bore them up to their astrological Initiation. They learnt how it was
possible to be initiated into the secrets of the stars by this means.
An important point for the candidate for Initiation was that he should
feel as though gravity were of less importance to him than it normally
was. He felt that he weighed less. But then he was instructed by the
older teachers not to give way to this feeling; when he began to feel
lighter he must restore his heaviness by a strong exercise of will.
The technique of the old Initiation made it possible for the candidate
to allow the weight which was lost by the influence of the Moon to be
restored by an effort of will; and as a result the wisdom of the stars
shone forth. Thus every tendency in man at that time to overcome
gravity was used to develop the will to hold fast to the Earth by the
power of his own soul. But since this exerting of the will acted as a
kindling of an inner light, it shone forth into the Cosmos and he
could attain knowledge of cosmic spaces. When Spiritual Science throws
its light on these matters, it is possible accurately to describe how
this old consciousness came into being.
Now there is always a tendency for what existed in such men to recur;
there is a sort of atavism, an inheritance, of things long past. It
recurs just because men themselves return; and when this relation to
the Moon appears in men who live at a time when, because this deep
sleep is a thing of the past, such a relation should not occur, it
appears as somnambulism, especially as ordinary sleep-walking. Then
they do not combat this increasing sense of lightness by exerting the
forces of their soul, but they wander about on roofs or at least get
up out of bed. They do with their whole being what only the astral
body should properly do. Something which has now become an abnormality
was in earlier times an asset which could be used to attain knowledge.
It was quite appropriate that popular usage should call such men
moon-struck, for this condition of man's being is
connected with an atavistic relation to the Moon-forces which has
survived from older times.
Again, just as man is related, in the way I have described, to
Moon-forces, he is also related to Sun-forces. But they are active in
a more hidden part of man's being and we find them only indirectly.
The Druids of the finest period not those when decadence had
set in certainly sought their Sun-Initiation in this relation
to the Sun-forces. Now whereas astrological Initiation depends on
Moon-forces and makes possible a knowledge of the secrets of the
Cosmos, this Sun-Initiation makes possible a sort of conversation with
the divine-spiritual Beings of the Universe, a kind of Inspiration,
whereas the Moon-Initiation gave only Imagination. Sun-Initiation is
like a listening to the counsel of the spiritual Beings of the Cosmos
certainly a much deeper vision of the secretes of the world's
being than could be given by Moon-Initiation. This may also recur
atavistically, for Sun-activity exists in every man. But the
constitution of man's soul today is quite different from that of the
past, and his eyes are now specially organized to see only the
physical rays of the Sun. As I told you yesterday, in the physical
rays of the Sun there is an element of soul and spirit. Modern man
does not realize or perceive this. In his attitude to the Sun,
present-day man behaves as if he met another man who claimed to
possess some inner quality of soul, and said to him: There is no
such thing; if you move your arm, it is a mechanical process like that
of a lever; the muscles act as cords and when they are drawn tight the
lever comes into action. That is the mechanism of it.
That is really how men behave nowadays in regard to the Sun; they see
only the external-physical; that is, the physical light. But when the
physical light of the Sun's working penetrates into us, the
spirituality of the Sun's being penetrates also. By means of a sort of
inner concentration not acquired in the way described in my book,
Knowledge of the Higher Worlds
but possessed atavistically like some elemental force a man can
nowadays (and by nowadays I mean our present epoch of history which may of
course extend for some thousands of years) cease through inner concentration
to be strongly receptive to the physical working of the Sun but may,
on the contrary, become receptive to its spiritual activity. Then his
sight is changed. When this atavistic capacity appears, he sees
differently from the ordinary way. When we look into a mirror, we see
the reflection of what stands in front of the mirror. Just because the
mirror is not transparent, it can reflect in this way. Now when a
man's soul is constituted in such a way that, even when in full
possession of all his senses, instead of looking into the Sun and
seeing the physical sunlight he sees darkness, the darkness then
becomes a sort of mirror which reflects his immediate surroundings. He
does not say to himself: Here I have a plant which has a root which
sends forth its leaves, flower, fruit and seed; rather, he says: When
I look into the lower part of a plant, I see in it an elemental
spiritual wisdom which makes it solid and permanent; if then I look
further up the plant, I see how that quality is gradually overcome and
how the plant strives to create alternatively a contraction and
expansion in the formation of leaves, and finally strives upwards in
the blossoms, as through transformed by fire. In this way the life of
the plant is reflected in the darkness, which is however spiritual
light.
Jacob Boehme possessed this atavistic power when he looked a the plant and saw the quality of salt below, the mercurial in the middle and the phosphoric above. Thus we can see in the spirit of a man such as Boehme, who was a natural Sun-Initiate, a capacity belonging to an earlier period of civilization, that primal civilization before there was any reading or writing. You completely misunderstand him if you read works such as the Mysterium Magnum, the De Signatura Rerum or the Aurora and do not see that in this stammering presentation there is something quite similar to what I described in relation to the Druids. Boehme was not initiated in an external sense, but his Sun-Initiation rises within him like a repetition of an earlier earthly existence. We can trace this into the very details of his biography.
There are still deeper forces which can be active in men, the forces
of the outermost planet of our solar system. Modern astronomy does not
regard it as the outermost since it has added two more though
even orthodox astronomers are worried because the movement of the
moons does not properly fit, (The moons of Neptune and Uranus move in
the opposite direction to the satellites of other planets,) but since
it is the spatial arrangement with which they are concerned, they have
added Uranus and Neptune. These, however, cause trouble because their
moons are a little crazy compared with the ordered moons of Jupiter
and other planets. In reality one must say that, for a living,
concrete grasp of the planetary system, Saturn is the outer-most
planet. Now just as a man can be under the influence of the
Moon-forces which I described in detail, or of the Sun-forces, which I
only outlined, he may also be under the influence of Saturn-forces.
The activity of Saturn, as it rays into the planetary system and thus
also into man, is like a cosmic historical memory. Saturn is, as it
were, the memory, the recollection, of our planetary system, and if
you want to know anything about the history of that system, you cannot
really get it by astronomical speculation. Even external science is
becoming rather desperate about all this because nothing fits. But the
problem is not rightly tackled.
We have often spoken among ourselves about the so-called theory of
relativity and the idea that it is never possible to talk of absolute
motion; that there is nothing but relative motion. We can either say
that the Sun moves and the Earth stands still, or that the Earth moves
and the Sun stands still as we have done in modern times. It
makes no difference which one says, since everything is relative. And
on one occasion here in Stuttgart, at a meeting of the
Anthroposophical Society when we were talking about relativity, a
supporter of the theory showed his audience clearly how it is all the
same whether you take a match and strike it on the box, or take the
box and move it past the match: in either case you light the match.
This was meant as a serious scientific statement, and there is nothing
to be said against it. Perhaps some simple soul might have thought of
nailing the box to a wall and then we should have had a little
bit of absolute. We might somehow have moved the whole
house and we should have had relativity again but this might
have been difficult! Yet it one takes the whole physical world,
Einstein is quite right in saying that within the world there is
nothing absolute, everything is relative. Unfortunately he stops at
relativity, and it is just this relativity that ought to lead us on to
look for something absolute, not in the physical world but in the
spiritual. Everywhere nowadays, science were it only rightly
understood offers us entry into the spiritual world. It is not
a question of amateurish but of genuine exact science, and genuine
science except that it is not thought through to the end even
by its experts will lead to the spirit. Ordinary physical
investigation cannot really tell us what this Saturn of our universe
is. Saturn is in a sense the memory of our planetary system;
everything that has occurred within that system is preserved in
Saturn, and a Saturn-Initiate can learn of all those happenings.
Now just as our relation to the Moon can appear in a one-sided form in
men as an inheritance of an older period of human evolution, with the
result that they become sleep-walkers, or, again, as the spiritual
forces of the Sun may emerge so that a man will not see the sunlight
with open eyes but will see into the darkness in which Nature is
mirrored, and then he will see as Boehme did in the same way it
is possible to experience our relation to the forces of Saturn, which
work particularly on the head and implant in the human being a passing
memory during his life on the Earth. These Saturn-forces can appear in
a peculiar way, and just as we can talk of Moon-men who
are the ordinary sleep-walkers, and of Sun-men such as
Boehme, or in a lesser degree, Paracelsus, so we can also speak of a
Saturn-man. This is what Swedenborg was. His is another case
which should worry ordinary science though it does not!
Swedenborg was master of the ordinary science of his time and was
regarded as an authority. Up to his fortieth year he was thoroughly
orthodox in his views and said nothing to which ordinary science might
take exception. Then he suddenly became befogged. Actually we ought to
say that the Saturn-forces became active in him, though people with an
ordinary materialistic outlook say that he went mad. But it ought to
make us pause to realize that there are so many surviving works of his
which are recognized as scientific and are being published by a
Swedish Society. The most distinguished scholars in Sweden are
occupied just now in publishing his works works, that is,
written shall we say, before he attained spiritual vision. There is
something unpleasant in having to deal with a man who up to his
fortieth year was the most brilliant man of his age and after that
must, to put it mildly, be called a fool!
Actually Swedenborg did not become a fool, but, at a particular
moment, just after he had reached the heights of ordinary science, he
began to see into the spiritual world. When this power of vision
reached his head the organ he had developed to so high a level
and when it was influenced by the spirituality of Saturn, he
had his own special power of vision, not the vision of Boehme who saw
the inner secrets of Nature mirrored in the darkness, but direct
vision into the etheric, where the patterns of a higher spirituality
appear. And thus he was able to give his own descriptions of them
though he did not actually see what he imagined he had, for the
spirit-beings to whom he was referring are different. Nor on the other
hand was it a mere earthly reflection of these spirits; he saw
etheric forms and the activities of spirits in the etheric. He
saw in the ether of the Earth the deeds of the spirits, though
not the spirits themselves. Whereas Boehme saw reflection of Nature,
Swedenborg saw what was accomplished in the etheric by the spirits
whose activity was all he could see. Thus when he describes Angels, it
is not Angels whom he sees but etheric forms. Nevertheless, these
forms were actually the work of Angels a picture of the
activity of Angels. We must always keep our eyes on the reality of
such things. And whereas it would be an error to claim that Swedenborg
saw the spiritual world as such (that was not his peculiar power,) yet
it was a reality that he saw.
The ordinary sleep-walker does something real, does with his physical
body what he ought to do only with his astral body. Boehme saw with
his physical body, particularly with his eyes, which were organized in
such a way that he could exclude the physical and see into the
darkness, but in that darkness he saw the light, the mirroring of
Nature-spirits. Swedenborg did not see mirror-pictures, but etheric
pictures of a spiritual existence of a higher order. Here we have an
upward process from the sleep-walker who, being permeated by spirit,
does not see but acts automatically, through what I may perhaps call
the natural second sight of Boehme who saw not the external side of
Nature but the mirror of his inner side, up to Swedenborg who saw not
mirror-pictures but reality in the etheric, the picture of activities
which proceed in higher spiritual regions.
You see then in what way we can speak of man's past and present, and
how in the so-called abnormal conditions there is a sort of inherited
survival which we must try to understand. When we can see past in this
light and see also what survives from the past into the present, we
shall be able to get some idea of mankind's future with the help of a
deeper understanding of the Mystery of Golgotha. This is what we shall
attempt in the lecture tomorrow.
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Last Modified: 23-Nov-2024
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