SEVENTH LECTURE
With this
lecture Dr. Steiner leads us all at once into the very heart of the
spiritual history of Europe and of our own time — the fifth
post-Atlantean epoch or what led up to this in the preceding ages.
What he here tells of the different nation-souls, Time-Spirits and
other Beings — of their advancements, their resignations
and so on — is not a little intricate. In one way we may feel
this natural, for he is dealing with times and places in the midst of
which we are — which we must therefore see in greater detail.
Moreover with the growing individualization and Ego-development of
mankind between the fourth and fifth civilization-epochs, there
cannot but be many differentiations. Manifold streams of spiritual
impulse will be running side by side, now merging, now dividing, as a
great river-bed may do in fertile plains; now again steeped in the
common atmosphere of a more lasting impulse.
Even in the
original report, often the student will desire to re-read a single
sentence, an all-important phrase, revising first impressions, trying
to ‘get’ the exact shade of meaning. That Dr. Steiner, as
he himself says, was speaking carefully, even refraining from putting
certain things more explicitly, this too affects the style. Goodwill
was necessary for an unbiased hearing then; active goodwill for an
enlightened reading now. ...
The
difficulties, I need hardly say, are not lessened for those readers
who depend on a translation. The English version of this course is,
as translations go, a careful and conscientious piece of work
for which we must be very thankful. I imagine it to have been most
difficult in this particular lecture. Where, so to speak, a knot is
left untied, the translator can hardly help either tightening
it, or, in translation, changing the thoughtful balanced openness of
the original into something vague if not confused, which leaves the
reader ‘neither here nor there.’ In this dilemma —
the more so as from German into English he is translating westward
and in the West we do not like unfinished forms — he will often
choose the first alternative, tighten the knot and make the sense
more binding, maybe in a way it was not meant to be.
The same
applies when one is trying to summarize or to bring out the salient
points. Let me now say at once that I shall do this boldly, for I
prefer to help the reader towards some definite understanding, which
he himself will then correct or amplify from the full text, rather
than leave him under the impression that it is all too difficult for
a clear mental grasp. This means however that more than ever before
we shall rely on the summary being used as an aid, not as a
substitute for study. It may well be that other more competent
students will not quite agree with my interpretation or
emphasis.
The
Spiritual Beings, Dr. Steiner says at the beginning of the lecture,
rise in their evolution to higher ranks among the Hierarchies. This
also happens — indeed, as he has said elsewhere, it happens
quite essentially — about the middle of a cosmic epoch. It is
in the middle of the cosmic epochs (Saturn, Sun, Moon, etc.) rather
than in the intervening ‘pralaya’ that the spiritual
Beings advance from stage to stage, though the advancement may not be
fully in evidence till the next epoch is drawing near.
So then it
comes about that in our own, post-Atlantean times one after another
of the Archangels has advanced and they are still advancing to the
rank of Time-Spirits or Archai. Indeed it seems, from Dr. Steiner's
words, that the ruling Spirits of the Age in the successive
culture-epochs are generally thus promoted from among the
Archangeloi. Even more striking is the communication that in some
instances these Beings, at the close of an epoch, in some respects
rise to be Spirits of Form. They become at least
‘candidates’ for this, or Spirits of Form in the initial
stages. This is not made as a general statement; yet several
instances are given, of which presently.
It may help
us understand this surprising quickness if we remember that with the
coming of the Christ-Impulse human earthly life itself becomes a
creative power in the Universe. We may recall Rudolf Steiner's
explanation of this passage from the Gospel: ‘For He taught
them as one having authority, and not as the scribes.’ In
Greek, the word ‘authority’ is Exousia; that is the name
of a Hierarchy — Power, or ‘Spirit of Form.’ Now
all that is received into the stream of Christ will presently partake
in this elemental power. Therefore the Beings who at first work only
in the soul and spirit of mankind — the guides of nations, the
fashioners of earthly Times and historic cultures — begin to be
the Formers of a future World. That which is done out of the
‘Spirit of Personality’ becomes world-creative.
(‘Spirit of Form’ is the lowest among the hierarchical
ranks to which the attribute ‘creative’ in the cosmic
sense applies. Time-Spirits rising to be World-creators means then
that in a certain sense they do attain this rank.
[The greatest light is thrown on this in a lecture
Dr. Steiner gave on the 20th December, 1918,
‘The New Revelation of the Spirit.’
It is contained in the lecture-cycle entitled:
The Fundamental Social Demand of our Age
(Cycle LII).])
This
remarkable advancement of Archangeloi, says Dr. Steiner, has
especially to do with all that happened in late Atlantis and in the
early transition to post-Atlantean time, leading on from the old
principle of race to that of nation and culture-epoch. The
distribution of races, described in the last lecture, took place in
very early Atlantean time. In late Atlantis and for some time after,
there was a second great migration; it was the one guided by Manu
when he took his little band far eastward into central Asia. For this
was only the main focus of a far wider, deeply guided movement.
The nuclei of future peoples were left behind at different points of
Asia, Africa and Europe. Archangels became their guiding Spirits, so
that this second movement in the wise colonizing of the Earth had in
a way especially to do with the Archangel hierarchy. Now some of
these Archangels were nearer than others to the next higher rank in
evolution. This also has to do with the naming of the culture-epochs.
The epochs, broadly speaking, bear the names of those peoples whose
Archangels became the leading Time-Spirits.
First among
these was the ancient Indian Archangel. He became the Archai, the
Time-Spirit of the first post-Atlantean epoch. Risen thereafter
to some extent into the rank of a Spirit of Form, “having
fulfilled His mission He was promoted,” says Dr. Steiner,
“to lead the entire evolution of post-Atlantean
humanity.”
In the
second epoch the Persian Archangel became the Time-Spirit from whom
the original Zarathustra received his inspirations.
In the
Egypto-Chaldean time, it was the Archangel of the Egyptian people who
became the ruling Time-Spirit. Both of the last-named Spirits, the
Persian and the Egyptian, then evolved to some extent into the order
of Spirits of Form — Spirits of Form in their
inception.
Side by side
with the Egyptian Time-Spirit (and the Chaldean Archangel) there was
however also another leading Spirit in the third post-Atlantean
epoch. Jehovah derived His chosen people, the children of Israel,
from the Semitic race. The unique connection of this race with
Jehovah was mentioned in its more cosmic aspect in the preceding
lecture. To guide this chosen people — as it were, Jehovah's
viceroy — there was a kind of Archangel who in a very direct
and constant way received His inspiration. This Archangel
“afterwards grew to be Himself a Time-Spirit.” Indeed
from the importance of His working, side by side with the Egyptian
Time-Spirit, Dr. Steiner even calls Him “a Time-Spirit who in
some sense appears in the mission of a Nation-Spirit” (page
83).
There was
therefore something unique and special about the little Hebrew
people. Here Dr. Steiner gives a very clear and helpful explanation,
of how it lay and still lies in the mission of the Semitic race to
represent the One (monotheism in religion, monism in philosophy, the
power of synthetic thought), whereas all other peoples and religions
tend to see the aspect of the Many (polytheism, or in philosophy
pluralism, monadology, [Monadology: the doctrine that
the World consists of a multitude of single beings or ‘Monads’;
in contrast, therefore, to Monism, the doctrine of one all-prevailing
principle or being.] — imaginative thinking). Both of
these aspects are necessary; in the history of mankind they have to
balance one-another.
We now turn
more to Europe. During the first three epochs the peoples of this
Continent were still being led by their Archangels. Not till the
fourth post-Atlantean epoch was one of the European Archangels
— to wit, the Archangel of ancient Greece — lifted into
the rank of a Time-Spirit. The Greek Archangel became the Time-Spirit
of the Greco-Latin epoch, whose influence extended far and wide, with
the Hellenic culture, through Asia, Africa and Europe.
Now Dr.
Steiner comes to speak of two great deeds of
resignation on the part of Beings of the
Hierarchies. The Greek Archangel, having fulfilled His mission as a
Time-Spirit, might also, like the Time-Spirits of the three preceding
epochs, have advanced in evolution towards the hierarchy of the
Spirits of Form. But He foregoes this possibility and remains as a
Time-Spirit, an Archai-being, to take on a special task, namely to be
the guiding and intuiting Spirit in the expansion of exoteric
Christianity. In this capacity the Greek Time-Spirit worked on
thenceforth through the successive times, as we shall see. His
deed of resignation took place about the time of Christ's coming to
Earth, which explains why ancient Greece fell away so soon after the
founding of Christianity.
The second
instance of this kind concerns the Celtic nation-spirit, who in olden
time, and even at the time of the founding of Christianity, worked in
the peoples not only of Western Europe but of a far larger area,
extending into Southern Germany, the Alpine countries and Hungary and
also far into the North-East of Europe. The Celtic nation as such
afterwards died away, fragments of it being absorbed into other,
newer nations. It died because its Archangel, who could have risen to
be a Time-Spirit, resigned this possibility and resolved to
work on as an Archangel, serving the different Time-Spirits, the
inspirer to this day of the great stream of esoteric Christianity
— the mysteries of the Holy Grail and then of Rosicrucianism.
Esoteric Christianity was thus enabled to work on, a continuous and
living stream, under so many different times and conditions to this
day, guarded by the Archangel of the ancient Celts who made this
great sacrifice. “The Time-Spirits may work as they will; this
esoteric Christianity will remain a living source, able to be renewed
and metamorphosed ever and again under the influence of different
epochs.”
Proceeding
now with his account of European times and peoples, Dr. Steiner warns
his hearers once again how difficult it is to tell these things
without embarrassment — not to arouse prejudiced feelings,
jealous emotions.
The Germanic
peoples of Europe, originally led by one Archangel-being, presently
differentiated. Manifold Archangels became their leaders; so many
individualized nations grew out of them. From among these Archangels
one was to be the leading Time-Spirit of our own fifth post-Atlantean
epoch. For a long time, as an Archangel He had been prepared for this
mission by the Christian Time-Spirit (or Christ-Time-Spirit,
Christus-Zeitgeist, as Dr. Steiner
also names the Spirit who had been the nation-soul of ancient
Greece), and by the Archangel of the ancient Romans who in later
Roman times had also risen to be a kind of Time-Spirit. Yet it was
only from the 12th and, in a fuller sense, from the 16th and 17th
centuries onward that He gradually rose to be among the leading
Time-Spirits, successor to those of the preceding epochs.
[The actual date of the beginning of the fifth
epoch is the year 1413 A.D. Its end, if
we assign to it the normal period of 2160 years, would be about
3600 A.D. Only about a quarter of it has
elapsed till now.]
Rudolf
Steiner, leading up to this, seems to be touching on a deep and
rather intimate secret of European culture. He says it was not easy
for a new Time-Spirit to be developed from among these European
folk-spirits, because they were so free, so manifold and varied. The
peoples of Europe had to be individualized, mingled and from their
mingling individualized, time and again. “Whereas in Asia and
Africa the Archangels had long ago advanced to be Time-Spirits,
Europe was still led by the Archangels themselves. The peoples,
guided by their several folk-souls, let the Time-Spirits be; they
were quite given up to the impulses of the folk-spirits.” Thus
there were many folk-spirits, “filled with a spirit of
liberty,” going their several ways. Archangels came and went as
former peoples passed away and new nations arose out of the mingled
fragments — the French, for instance, out of Celts and Franks
and Latins. These manifold Archangels were however, increasingly as
time went on, under the uniting influence of the Christian
Time-Spirit — derived, once more, from ancient Greece.
They served the Christ-Time-Spirit.
This
European picture leads us on from pre-Christian times into the Middle
Ages. Coming now into our own, fifth post-Atlantean age, we have to
take account in a peculiar way of three Time-Spirits; once Dr.
Steiner even speaks of a trifolium — a
‘trefoil’. For the Time-Spirit proper of this epoch, of
whose preparation we spoke just now, assisted as He was upon the one
hand by the Christian Time-Spirit, was on the other hand obliged to
enter into ‘a kind of compromise’ with the Time-Spirit of
ancient Egypt — a Being who already works to some extent, as we
have heard, with the rank and power of a Spirit of Form.
Dr. Steiner
suggests, if he does not actually say, that this infusion of impulses
from ancient Egypt — to which the present Time-Spirit must to
some extent submit — has much to do with the materialistic
tendency of our time. To get a fuller picture we should read
The Spiritual Guidance of Mankind
(1911 lectures given at Copenhagen,
issued in book-form by Dr. Steiner himself, as mentioned in our
introduction). It is indeed in the normal course of things, and was
already mentioned in the first lecture, that the Time-Spirits
of the pre-Christian epochs should afterwards return; the third in
the fifth, the second in the sixth, the first in the seventh.
Therefore the Time-Spirits were alternatively called,
‘Spirits of Cyclic Periods.’ That there is also
spiritual conflict here, at least in our own time, is evident; the
progressive forces, those united with the Christ-impulse, must
wrestle their way through and become strong in doing so. To the
working together of several Spirits Dr. Steiner attributes the
manifold cleavages, divisions and cross-currents of our time. The
different nation-souls incline more to the one or to the other
impulse; so are the nations diversely inclined, more towards
materialism or idealism. It remains true that the essential task of
the fifth epoch itself is towards the Spiritual.
The end of
the lecture turns our thoughts more northward, to the Scandinavian
peoples in whose country the course was being held. Here for the
first time Dr. Steiner speaks of the Northern mythology as indicated
in the title. Long, long ago, he says, “in the time before the
Celtic Archangel had established a new centre in the ‘High
Castle of the Grail’” there was a spiritual centre, not
actually on the Earth but hovering above the Earth and in a certain
district of the heart of Europe — about the region of Detmold
and Paderborn in Westphalia is the place indicated. Legend tells of
‘Asgard,’ home of the Northern Gods, having been at this
place on Earth. Out of this centre of spiritual inspiration the
different Archangels of Europe, the Scandinavian among them, were
sent upon their several missions. (The ‘Castle of the
Grail,’ successor to this ancient holy place as the great
centre of inspiration, was farther to the West. “In the West of
Europe,” says Dr. Steiner, “was the mysterious centre,
accessible to those initiated in such secrets,” where
inspiration flowed from Him who had been the Archangel of the Celts,
who by His sacrifice had grown to be the great inspirer of esoteric
Christianity.)
The
Scandinavian Archangel took with Him impulses which are preserved in
a very pure and childlike form in Norse mythology. This Archangel
also has the potentiality to become a Time-Spirit, an Archai. Yet to
this end He must outgrow the overshadowing influence of the
Time-Spirit of exoteric Christianity — derived from ancient
Greece — who in a certain sense has been His educator. The
native impulses of the Northern being must be developed in a maturer
form. Here Dr. Steiner speaks of the Northern in comparison and
contrast to the Greek mythology. In its peculiar structure, he avers,
“there is no other mythology on Earth which gives a deeper or a
clearer picture of cosmic evolution than does this Northern
mythology. ... Thus the Germanic mythology, from the whole way it was
developed out of the native powers of the Archangel, is in its
pictures deeply akin to the theosophical conception, such as it shall
grow to be, in course of time, for all mankind.”
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