NINTH LECTURE
At the
beginning of this lecture Dr. Steiner answers a possible objection, a
genuine difficulty that might occur to thoughtful minds. Directed as
it was to the development of thought and conscious knowledge, the
spiritual education of mankind, especially the most advanced peoples,
after Atlantis surely involved ipso facto the awakening of the
human Ego. How then can it be said that the ancient Indian culture
attained so high a level along these lines without
Ego-awakening?
Answer is
given in philosophic form. Cognition of the Ego differs from all
other kinds of cognition. The Ego knowing any other object
— tree or stone or other human being — the knower and the
known are different entities. But when the Ego knows itself, the
knower and the known are one. Subject and object of cognition are the
same.
For
conscious and objective knowledge, the Ego as a subject, as the
knower, must of course be there, and active — the more highly
so, the higher is the form of knowledge. But this need not imply that
the Ego is also there as an object of knowledge — that it
beholds itself as an objective Being. Finely developed though it is,
it may in this respect still be serenely unconscious of itself, and
so indeed it was in the old Indians. Not so the ancient European
peoples. Comparatively undeveloped, still with the old
clairvoyance, they saw the ‘I’ objectively. “Amidst
all other things in their clairvoyant field of vision they saw the
‘I,’ a being among beings. ... In an imaginative picture
they saw the dawning light of their own Ego, — even before they
felt the Ego-impulse very inwardly.” (Page 106.)
Hence too
the tendency, so evident in their mythology, to feel the human Ego
closely, intimately in relation to the higher Beings — Angels
and Archangels. With these beginnings, European humanity was
fore-ordained to experience and work out the human Ego's relation to
the surrounding Universe, to other Egos, to the world of Gods and
spiritual Beings.
Among these
latter are also Lucifer and Ahriman. In the Germanic mythology, says
Dr. Steiner, there is a greater tendency to understand how the human
Ego must find its way between two adversaries, than in the
spiritual teachings of other peoples. The Old Testament for example,
the Semitic tradition generally, is in the main only aware of Lucifer
— the ‘serpent.’ Only from esoteric teachings did
the Gospel writers also know of Satan — Ahriman. The Indians
again, during a certain period at least, — intent on a more
inner path of the soul's development, — look up to the Divine
beings whom they name the ‘Devas,’ while they eschew,
under the name of ‘Asuras,’ beings of darkness prevailing
in the outer world. (Lucifer is the antagonist along the inner,
Ahriman along the outer path.) The Persians on the other hand have to
look more outward. They feel a danger in the inward path, and where
the Luciferic powers are lurking, they do not let themselves become
aware even of the good powers who are also there, Hence the root
‘deva’ in the Persian language is applied to an evil kind
of being. Where they feel strong however, in wrestling with the outer
world, they face Ahriman the dark antagonist, and as against the evil
Asuras of Indian tradition they see the good Asuras, beings of light,
— Ahura Mazdao. In etymology, Ahura is the same word as
Asura.
Turning
again to the Germanic myths, we have the figure of Loki with
his threefold offspring: the Midgard snake, the Fenris wolf, and
Hel. And then again we have blind Hödur, who with the
mistletoe given by Loki slays the gentle, light-filled
Baldur.
Loki is
Lucifer, who brought selfishness into man's astral body. Yet because
this, which led man down into the possibility of evil, also endowed
him with free choice, with power to rise to liberty of spirit,
therefore the Norsemen also felt Lucifer in the aspect of a
benefactor — bringer of selfhood, independence, freedom.
“They felt the Luciferic element even in the power who in these
Norse and Germanic regions partook in the creation of the races, in
that he gave to man his outward form and colour, — made him an
independent, active being in the world.” (This, we presume, is
again a reference to Lodur — see the preceding lecture —
though Dr. Steiner does not here repeat the name.)
Now we
remember out of
Occult Science
that it was Lucifer who
approached man first — in old Lemuria — and thereby
opened out the way for Ahriman to follow him in Atlantean time.
Lucifer's influence works more within the human self; Ahriman on the
other hand mars man's relation to the outer world, involving him in
error, darkness and deception. Falsehood with regard to outer things
— even deliberate falsehood or lying, — inasmuch as it
has to do not with the inner life alone but with the inner in
relation to the outer, takes root in a vehicle more outward than the
astral, namely the etheric body. So then the Luciferic influence
begets a threefold consequence: selfish desires in the astral body,
falsehood and lying in the etheric, and, as the necessary Karma of
all this, sickness and death in the physical. This is the occult
meaning of Loki's threefold offspring, and Dr. Steiner gives this
correspondence:
Astral
body — selfishness — the Midgard snake
Ether body — falsehood — the Fenris wolf
Physical body — sickness and death — Hel
Speaking of
sickness and death — the Karma of the Luciferic influence
— Dr. Steiner refers again to the lectures he was giving a few
weeks previously,
Manifestations of Karma,
where this whole
subject is treated more fully. In an aside, the logical fallacy of
concluding that the same outward appearance — death in the
human being or in the animal or plant — must therefore be
assignable to the same cause, is stigmatized by an
example.
The
darkening of the light of truth appears to the old Norsemen under the
image of the wolf. The Fenris wolf is, then, an Ahrimanic figure,
coming in consequence of Lucifer. The Fenris wolf in pursuit of the
Sun and overtaking it at an eclipse, says Dr. Steiner, is in the
astral world more true, less subject to superstition, than is the
current, purely physical explanation of the eclipses. What the
clairvoyant sees are real Beings; no mere allegories.
The death
of Baldur is the next theme we come to. When the old dream-like
clairvoyance still lived on, men alternated between a consciousness
turned to the outer material world and a dream-consciousness in which
they looked into the spiritual world. The seeing Baldur stood for
this latter, more blissful state; blind Hödur, again a more
Ahrimanic figure, for the former. In the slaying of Baldur they
experienced the tragical extinction of the erstwhile clairvoyance.
Lucifer-Loki with the mistletoe gave dark Hödur his opportunity;
so the myth truly represents how it is Lucifer who brings man into
the realm of Ahrimanic powers.
Towards the
end of the lecture Dr. Steiner touches on a most important theme: the
different feeling towards Christianity of the Germanic and Northern
peoples as against those of the Mediterranean regions and Asia Minor.
When the Christ-impulse came to Earth and for some time after,
clairvoyant experience still lived on among the Northern peoples. The
death of Baldur was not a mere memory for them; it was a present
experience. Not so the Eastern and more Southern peoples. In the far
Eastern tradition, for example, Kali Yuga, the dark age, had already
lasted for 3,000 years. The old clairvoyance — the golden age
of the past — was a far-off memory.
Therefore
the Northern and Germanic peoples could not receive the comfort of
Christianity quite in the same way as could the people, for example,
of Asia Minor. To those who had long lost the perception of higher
worlds, the words of John the Baptist signified indeed: the Kingdom
of Heaven is at hand! The Divine Being has come down on to the
physical plane, so that the children of men “who can only
perceive on the physical plane, may also be allowed to rise to a
consciousness of God.” Such was for them the Gospel message.
Through Christ who appeared in Palestine, in whom God is, “you
too will be able to find your connection with the Divine, even though
you cannot lift yourselves above the physical
plane.”
The Northern
peoples, once again, could not receive this comfort quite in the same
way. To them the loss of sight, the death of Baldur, was a too
immediate reality. They could not rest content in this way. But there
arose in them a far-reaching thought: the darkening of spiritual
sight, the limitation to the outer physical plane, can only be an
intermediate time, an interval of training and probation for
mankind. If he goes through it well, the spiritual world will
at long last be given back to man.
The
Initiates, the leaders of their esoteric School, had indeed taught
these ancient Norsemen that it was so. Moreover in the future,
when they saw the spiritual world again, they should find it changed.
Lucifer who had temporarily overcome the Gods of man's true progress
would in his turn have been overcome. This is the vision of
Ragnarök, the twilight of the Gods; Dr. Steiner will
return to it in the last lecture and show more fully its relation to
the Christ-impulse.
Man in the
intervening time shall feel himself a faithful son of Odin; so in the
future will it be given him to fight the good fight at the side of
Widar — Odin's avenger. This, Rudolf Steiner tells us, had been
the esoteric teaching Northern man received, preparing him for the
Christ-impulse. “The role of Odin's avenger in the Twilight of
the Gods, ... when we understand it, we shall perceive the wonderful
connection between the inmost talents of the Germanic and
Scandinavian humanity and what we too are seeing in our time: the
vision of the future.” Herewith the lecture closes.
Very
significantly in this passage, Dr. Steiner speaks of a difference in
the way of receiving the Christ-impulse as between the Northern,
Germanic peoples — those, in effect, who were preparing for the
fifth post-Atlantean epoch — and the more Southern or
near-Eastern peoples, the bearers of the fourth epoch.
It happens
that in one of his last letters (March, 1925) Rudolf Steiner dwelt
again on this same theme, and, though he speaks in rather different
language, the inner connection is so evident that it will surely be
helpful to take the two passages together.
The letter
is entitled:
Historic Cataclysms at the Dawn of the Spiritual Soul
[Anthroposophical Movement, Vol. II, No. 14.]
and leads up among other things to the
great conflict between Arian and Athanasian Christianity. The former
had more influence among the Gothic and Germanic tribes; the latter
— since the Council of Nicæa — became
predominant through the official, Græco-Roman church.
Dr. Steiner
in this letter speaks in terms of the soul-members — the
Intellectual and the Spiritual Soul. The Greeks and Romans, with all
their genius for developing the Intellectual Soul, had felt an access
of strength and human independence as they did so. In early Christian
centuries however, with the first dawning of the Spiritual Soul for
which they had not the same native talent, they felt rather a decline
of their own inner force. The teaching of Christianity, which in a
way calls for the forces of the Spiritual Soul, came to them rather
as a thing vouchsafed by spiritual worlds outside them; they did not
feel so much that they “could grow together with it by their
own faculties of knowledge.” Theirs was the Athanasian mood of
soul.
The Northern
peoples on the other hand, peoples destined above all for the next
epoch, that of the Spiritual Soul, felt a glad access of inner
strength when with the Christian beginnings the forces of the
Spiritual Soul were dawning. These forces of the soul were more their
own, — united with their humanity. Hence Christianity itself
was felt by them more strongly “coming to life in their own
soul, not given from outside.” They tended rather to the Arian
than to the Athanasian outlook.
It was the
latter creed, as we well know, which became dominant in outer
history. The feeling of the Northern peoples — the
Christ-impulse more deeply united with the soul's inmost powers of
cognition — had to wait until the Spiritual Soul should
ripen.
The time has
come; its harbinger is Spiritual Science. The sense of impotence in
the soul's powers of cognition for higher things, which hung over the
Middle Ages and was inherited by the agnostic scientists of more
recent time, will be transcended by those in whom a braver Christian
faith, springing anew from deeply human sources, will declare: the
path is open for mankind towards knowledge of the higher
worlds!
This thought
may be a fitting prelude to the next lecture, which deals more fully
with the present — age of the Spiritual Soul — and with
the tasks of different peoples in this age. Dr. Steiner in this
letter seems to hint at a peculiarly deep connection of the Spiritual
Soul with the Christ-impulse, almost as though the very coming of
Christianity had to bring with it the first dawning of the Spiritual
Soul itself. We may think of this: Christ was the bringer of the pure
‘I Am’ into mankind. Now of the three soul-members, it is
in the Spiritual Soul that the true Ego comes into its own most
fully. A very wonderful passage in the
St. Matthew
cycle, to which we presently refer, may also help us understand this.
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