EIGHTH LECTURE
This lecture
and the ninth especially bring in the mythological aspect
announced in the title. In introducing the well-known figures of
Germanic myth and legend, Dr. Steiner not only explains them from his
clairvoyant spiritual investigation. He tries to awaken in us a
feeling of the background in consciousness out of which these
mythologies arose; thus he appeals to our artistic and dramatic sense
and unfolds again the great perspectives of history and pre-historic
time. The mythological aspect is therefore truly welded with the
other, dominant aspect of this lecture-cycle: knowledge of
nation-souls. The Celtic and Germanic stream to which we belong,
which is to come into its own in this fifth culture-epoch, shall also
with the help of these, its ancient pictures, be awakened to
self-knowledge of its tasks and shake off deadening habits clinging
to it from the outworn, Græco-Latin age.
Whatever
differences there may be, says Dr. Steiner in introduction, between
the different versions — the Scandinavian for example or
the Germanic of more Southern regions — Northern mythology as a
whole is one in kind. The differences are slight compared with the
immense change in character as between this mythology and the ancient
Greek, not to speak of the Egyptian or others of the more distant
East and South.
Turning
aside for a moment to point out how superficial the much-reputed
analogies of ‘comparative religion’ often are, Dr.
Steiner goes on to characterize what this essential difference is,
which everyone may feel who really comes into the atmosphere of the
Germanic and Scandinavian mythology. He bids us first reflect again
on the succession of civilization-epochs since Atlantis. The
difference in character between these epochs concerns not only the
human beings but also the higher beings — Angels, Archangels
and Time-Spirits — who partook in them. In old Atlantis
man, as it were, had had to leave behind the old clairvoyant gifts.
The transition to post-Atlantis was a gigantic work in education of
mankind, deeply conceived by the Initiates and lasting in effect
through many thousands of years. However long a people had to wait
till the main focus in the development of cultures should come their
way — the Celtic and Germanic peoples to whom we belong waited
until the fifth epoch, nine thousand years! — a golden thread
connected them with old Atlantis and with the plans laid down by
Manu, the Christ-Initiate, when he went eastward with his chosen
ones. Yet there was naturally an overwhelming difference in the
quality of spiritual experience according to whether a people
came early, as did the ancient Indians, or late in turn, as we are
doing.
This
spiritual guidance of mankind, although it led away from old
clairvoyance to the experience of the physical plane through the
senses, was yet an education leading from the very outset towards a
higher and fuller experience of what is spiritual. (Details are given
in the first two chapters, notably the second, of
Atlantis and Lemuria.)
Now in a way the peoples of the earliest culture-epochs
— especially the Indian — received this spiritual
education more serenely, as it were more unconsciously. At a time
when the Ego was not yet so developed, they already rose to high
spiritual levels in their religious philosophy, in their conception
of the spiritual Beings and so on. They had all this without
conscious Ego-consciousness, if I may use this pleonasm. Hence the
serenely impersonal character of the sacred literature of India,
which, though incomparably later, still reflects the inner character
of the first epoch.
Thenceforth,
through the religions and mythologies of Persia, Egypt-and-Chaldea,
ancient Greece, there is a gradual yet overwhelming change to the
more Ego-filled, more humanly and personally experienced character of
the Germanic myths. This also helps explain the mysterious divergence
of East and West to this day and the great difficulty bearers of
Eastern culture have in overcoming a certain superior attitude
(Zugeknöpftheit, ‘buttoned-up-ness’ is Dr.
Steiner's word) towards the spiritual life of the West. They will not
really be able to appreciate it until it comes to them through the
growing life of Anthroposophy.
This is the
theme of the first half of the lecture. The European, notably the
Germanic peoples awakened to the Ego while still at an elementary
stage in soul-development. Thus, Ego-consciously they underwent
stages in spiritual experience which, as we said; those of more
ancient cultures received in a far less awake condition.
This
difference, however, has to do in a quite definite way with man's
relation to the spiritual Hierarchies. There is, as Walter Johannes
Stein has often said in lectures on the Holy Grail, a gradatim,
step-by-step descent of the ‘I Am’ into mankind,
beginning in the high realm of the Kyriotetes — Spirits
of Wisdom — and coming downwards through the Archangels and
Angels into man. Nearest to human consciousness we find the
Beings of the third Hierarchy — Angels, Archangels and Archai;
‘Spirits of Soul,’ for so they are addressed in the third
verse of our
The Foundation Stone Meditation.
Rising to higher levels, we
become aware of the creative, cosmic and in-forming greatness of the
second Hierarchy — Exusiai, Dynamis and Kyriotetes; Powers,
Mights and Dominions. It is from these, Creators of the Worlds, that
we received the ‘I,’ which in its turn — rising
through all the levels where it must find itself in human soul-life,
through all the drama of individual destinies, nations, historic
times — returns at last to the pure Spirit, there to behold the
Divine Beings who gave it birth.
In old
Atlantis man had been dimly, clairvoyantly aware of these high Beings
of the Sun — the spiritual reality underlying all the
forms of the world around him. Thereafter, the most advanced of the
early Indians, willingly taught as they had been to let go the
remnants of old clairvoyance — to lose, that they might find in
a new way — rose by comparatively easy stages to behold again
the highest of these realms:
Mula-Prakriti:
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the sum-total of the
Spirits of Movement; (Dynamis)
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Maha-Purusha:
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the sum-total of the
Spirits of Wisdom (Kyriotetes), in Their unison;
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—
so Dr. Steiner interprets the Sanskrit terms.
Impersonal and in a certain sense not very Ego-conscious, they
‘slept through’ the intervening stages where Angels and
Folk-spirits work more in the realm of human souls, of psychic strife
and turmoil; so did they found their philosophies directly on this
sublime and cosmic region. They therefore only awakened to the
‘I’ at a comparatively high stage of
development.
The ancient
Persians, a stage lower, looked to the Spirits of Form, to whom
relates, says Dr. Steiner, their conception of the
Amshaspands. The third, the Chaldean peoples were already more
aware of the Archai or Time-Spirits, Spirits of Personality. So also
in the fourth epoch were the Greeks and Romans, but in addition they
had a memory of the working in the human soul of Archangels and
Angels, both normal and abnormal. This above all found its expression
in Greek mythology. We recall what Dr. Steiner so often told, of how
the figures of Greek mythology are memories of the Angelic and.
semi-Divine beings (e.g., the Luciferian Angels) who had so
much to do with human life, both inwardly and outwardly, in old
Atlantis.
What we
remember takes on a sharper outline than. What we suffer and enjoy in
the living present. Hence the plasticity, the classical perfection in
the characters of Greek mythology. The Gods of the Norsemen on the
other hand are in a way more vital, more directly present. For the
Germanic and Northern peoples not only remembered; they were aware
directly of all the surging and striving of Archangels and Angels in
and about the human ‘I.’ In them the ‘I’
awakened at a still more elementary level than in the Greeks and
Romans.
All this
explains why the Western peoples — Celtic, Germanic, Greek and
Roman, in their several ways — were more able to receive the
glad tidings of Jesus Christ at His coming than the inheritors of the
more ancient and highly developed far-Eastern culture. It was indeed
a case of ‘Blessed are the poor in spirit.’ To apprehend
the coming of Christ Jesus, says Rudolf Steiner, “one needed
faculties belonging to a less lofty station of the ‘I’
— a dwelling of the ‘I’ still in more humble forces
of the human soul” (page 98 in our edition).
In a
mysterious way, Northern mythology tells of two races of Gods,
the Wanen and the Asen.
[It seems preferable to retain the Germanic —
also Anglo-Saxon — plural n, as after all we still have it in
children and in other words.]
The former, Dr. Steiner now explains, represent the
old Germanic peoples' clairvoyant memory of the higher Gods known to
the old Atlanteans, who had been ‘seen’ through the dim
mists of Atlantis long, long before man felt the ‘I’
within himself. Such were the Wanen. The Asen on the other hand were
Angels and Archangels more immediately concerned with the soul-life
of man, the ‘I’ at its awakening, after Atlantis.
Therefore the Asen were more nearly present to them.
So did the
man of old Germanic times, says Dr. Steiner, “perceive the
Divine Beings working directly upon his soul; he saw the human soul
wresting its way forth from the Cosmos. This was direct experience to
him. Not just in memory did he look back on how the souls of men had
been in-formed into their bodies; he saw all this as an immediate and
present happening. With his own Ego he was there — a witness, a
partaker in it. Even until the 8th, 9th and 10th centuries
A.D., he
retained this feeling, this understanding of how the forces of the
soul are gradually formed and crystallized into the body.”
Accordingly, in this mythology there is a genius to understand the
occult truth of how the Microcosm issues from the Macrocosm and
corresponds to it. In its great pictures it contains the spiritual
cosmology and genesis of man which we to-day are learning more in the
way of conscious thought.
Towards the
end of the lecture we are introduced more individually to the
Germanic Gods. Wotan or Odin, the giver of speech, is
among the greatest of the Archangels: one of those, in effect, who
long ago resigned their evolution to higher stages, to give the gift
of language to the incarnating soul of man. The magic draught Wotan
received at his initiation at the springs of Mimir is His endowment
with that wisdom which lives directly in the spoken sounds (vowels
and consonants) of speech. We shall remember how in later years,
through Dr. Steiner himself (Eurhythmy and Speech-formation),
this wisdom in the sounds of speech began to be taught again to our
own time. Dr. Steiner always spoke of this as a beginning; it was to
play an ever-increasing part in the future.
Archangels
too were Hönir who gave the power of thought, and Lodur who gave
blood and colour, — “that which lies nearest to
race.” These two were Archangels more in the normal line; Will
and We on the other hand, like their brother Wotan, were among those
of abnormal development. Yet in a people who had themselves quite
literally ‘remained behind’ (namely in Europe, nearest
Atlantis, the while their brethren went eastward to advance more
quickly and found the earlier culture-epochs), the human Ego felt
most akin to these Archangels who had resigned their further
evolution for man's sake. They worshipped Wotan above all.
Thor
is an Angel-being, yet again one who could have risen to far higher
rank but remained an Angel, to be with the ‘I’ of man at
his incarnation. He is akin to every human ‘I;’ He helps
the individual ‘I’ in these Northern regions at its
awakening, transmitting to it spiritual powers of the Archangel and
higher worlds. He is the son of Odin; the gift of speech precedes,
and must precede, the birth of the ‘I’ in man.
Even as
speech lives in our breathing, so is the ‘I’ or Ego
incarnated in the pulsing of our blood. This is the hammer of Thor,
returning ever and again into his hand — as the pulsing blood
returns to the same place. The wind and cloud formations in the
Macrocosm are related to the breathing; thunder and lightning to the
strong heart-beat in the human Microcosm. These things the
Norsemen knew not theoretically but directly: they felt the hammer of
the ‘I’ in their own pulse-beat, the kinship of the inner
fire of the blood and of the outer lightning-fire. So did they
recognize Wotan and Thor, deeply akin to their own being, in the
powers of surrounding Nature. So too did they distinguish in
the human microcosm Niflheim, the microcosmic North,
“cool realm where human thoughts are woven and whence
the body is supplied with the twelve cranial nerves,” and on
the other hand the microcosmic South — Muspelheim —
forces that issue from the human heart.
Ginnungagap,
the Germanic chaos, corresponds to the beginning of the Earth, when
after Saturn, Sun and Moon the dawning world, still without form and
void, undifferentiated, came forth again out of pralaya.
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