(eBook - Antroposofia - EnG) - Rudolf Steiner - Christianity as Mystical Fact and the Mysteries of Antiquity

8/14/2019 (eBook - Antroposofia - EnG) - Rudolf Steiner - Christianity as Mystical Fact and the Mysteries of Antiquity

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Esonet La Tradizione Iniziatica tra Oriente e Occidente

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1

ChristianityAsMysticalFact

andtheMysteriesofAntiquity

ByRudolfSteiner

GA8

AshissourceformanyoftheclassicalquotationsincludeinChristianityasMysticalFact,RudolfSteinerusedOttoWillmansGeschichtedesIdealismus,HistoryofIdealism.ThepresenttranslatorshavereferredtooriginaltextswhereverpossibleforthiseditionofSteinersbook.Seethe

TranslatorsNotes.

Copyright1961Thise.Texteditionisprovidedthroughthewonderfulworkof:

TheRudolfSteinerPublications,Inc.

NewYork
http://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_notes.htmlhttp://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_notes.htmlhttp://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_notes.htmlhttp://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_notes.htmlhttp://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_notes.htmlhttp://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_notes.htmlhttp://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_notes.htmlhttp://wn.rsarchive.org/Covers/chrisfact_cov.html


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ChristianityasMysticalFact

and

TheMysteriesofAntiquity

byRudolfSteiner

TranslationfromtheGermanandwithNotesby

E.A.Frommer,GabrielleHessandPeterKndler

Introductionby

TheRev.AlfredHeidenReich,Ph.D.

RudolfSteinerPublications,Inc.

WestNyack,NewYork

Copyright1961byRudolfSteinerPublications,Inc.

LibraryofCongressCatalogueCardNumber6118165

0880101199(cloth)

Cover:GraphicformbasedonadrawingbyRudolfSteiner.

Titlelettering,PeterStebbing


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OpeningQuotesbyRudolfSteiner

Christianity isonly in thebeginningof itsactivity,and its realmissionwillbe fulfilledwhenitisunderstoodinitstruespiritualform.

WhatChristianitybestowsgoeswithusintoallagesoftimetocomeandwillstillbeoneof the essential impulses in humanity when religion, as we know it, is no longer inexistence.Evenwhenreligionassuchhasbeentranscended,Christianitywillremain.Thefact that it was first of all a religion is connected with the evolutionary process ofhumanity.ButChristianityasaworldviewisgreaterthanallreligions.

RudolfSteinerFromlecturesgivenin1908


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BibliographicalNote

RudolfSteinersChristianityasMysticalFactandtheMysteriesofAntiquity(DasChristentum

alsmystische

Tatsache)was firstpublishedbyC.A.SchwetschkeandSon,Berlin,1902. Itwasdedicated toCountandCountessBrockdorffandalso tomydearViennaFriends,

RosaMayrederandMoritzZitter.Anoctavovolume,measuringapproximately6by9inches,thebookcontained141pagesoftextplus6pagesofprefatorymatter.Thesecondedition,thoroughlyrevisedandenlarged(strictlyspeaking,thiseditionisthefirsttocarrythe subtitle, the Mysteries of Antiquity), was published by the wellknown Leipzigpublishing firm of Max Altmann. This edition, also an octavo volume like the first,contained 192pages of textplus 6pages of introductorymaterial.TheForeword to thissecond editionwasdatedMay, 1910.The 3rd and 4th editions also appearedwith the

Altmann

imprint

in

1910.

The

5th

edition

was

published

by

the

Philosophisch

AnthroposophischerVerlag amGoetheanum,Dornach, Switzerland, 1925, as an octavovolume,containing164pagesoftextand8pagesofintroductorymaterial.

A specially licensed edition appeared in Dresden in 1936. In 1949 under a licenseagreement,aGermaneditionthe6theditionofthebookappearedinStuttgart.Thiswas one of the Steiner titles published in postwar Germany to meet a widespreaddemandforhisbooks,allofwhichhadbeenconfiscatedandburnedbytheGestapounderordersfromtheNazigovernment.Themostrecenteditionthe7thofthisbookwaspublishedbytheRudolfSteinerNachlassverwaltung,Dornach,Switzerland,in1959.Itisfrom thisedition that thepresent translationhasbeenmade. Inall, thirtyone thousandcopies of Das Christentum ak mystische Tatsache have been published since its firstappearance in 1902. Not included in this total is a pocketbook edition which waspublishedearlyin1961inStuttgart.

The first authorized English translation of thisbook appeared in London under theeditorshipofthelateHarryCollisonin1914,andinsubsequenteditionsandreprintingsin1922, 1930 and 1938, through the Rudolf Steiner Publishing Company.A completelyrevised, authorized English translation, copyrightbyHenry B.Mongeswas issued in

1947by theAnthroposophicPress,NewYork.Thepresent translation ofChristianity asMysticalFactisentirelynewhavingbeenundertakenespeciallyfortheCentennialEditionoftheWrittenWorksofRudolfSteiner(18611961).
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Foreword

INTHISBOOKRudolfSteiner traces thepath leading from thesecret ritualsofancientMysterysanctuariestotheirultimatefulfillmentintheMysteryofGolgotha,accomplished

byChristonthegreatstageofworldhistoryasanexternalfact.Steinershowshowthecurrentsofspiritualexperienceformingthescience,artandreligionoftheancientworld,found their highest expression in thePassion,Death andResurrection ofChrist theMysteryofGolgotha.InthelatterSteinersawthecentraleventintheevolutionofcosmos,earth andman, the culminatingpointof theprehistorical andhistoricalprocess,whichbegan with the divine word, Let there be light. In Christs Deed of Freedom herecognized the spiritual impulse inwhich alone canbe found the significance and thedestinyof all created things.Steiner consideredtheLogoswhichbecame fleshas thefoundationforallcontemporaryreligiousstriving,statingplainly,Today it isno longer

possibletofindthespiritualunlesswegrasptheMysteryofGolgotha.Thisbookisafirststepon theway toa trulymoderncomprehensionof theMysteryofGolgothaof theeventsleadinguptoit,andoftheconsequencesofitintheearlyyearsofourera.Itcarriesthereaderfromthattimewhenmenstillrecognizedasconcrete,livingrealitythebirthofallthingsoutofthedivineWill,throughthecentralmomentoftheDeathonGolgotha,totheawakeningofnewpossibilitiesforcreationinthedawninglightoftheSpirit.

HowSteinercametothisprofoundinsightintothenatureandsignificanceofChrist,howheprepared for itby longandarduousschooling innaturalscience,philosophy,and

above

all

in

the

development

of

his

own

inner

life

is

shown

in

the

introduction

to

this

book. The Rev.Dr.AlfredHeidenreichmet Rudolf Steiner personally and attended anumberofhislecturecourses.HisimpressionsofthisoutstandingthinkerofourtimeareavaluablecontributiontothisvolumeoftheCentennialEditionoftheWrittenWorksofRudolfSteiner.

ThepresenttranslationofChristianityasMysticalFactisthefruitofthejointeffortofthreestudentsofSteinerswritingsoneofthemanactiveclergyman.Thetranslation,togetherwiththeirexplanatoryandreferencenotes,bearthemarksofcarefulscholarship,andwillbevaluedbytheseriousstudent.

Inhisuseofthewordmystical inthetitleofthisvolume,Steinerrefers indirectlytoamodern spiritual training, leading to what he termed exact cognition of the spirit.AlthoughhecitednumerouswritersofthelateclassicalandearlyChristiancenturies,hedepended first of all upon this exact cognition rather than traditional or historicalsourcesFromthevantagepointofhisconsciousperceptionofspiritualreality,hesawinChristianityaMysticalFactofascopeandsignificancebeyondthepowersofordinaryhumanconception.

Inaddition tosharingwithothersthe fruitsofhisownspiritualperceptionbymeansofbookssuchasthis,Steineroutlinedascienceofthespirit,involvingamethodoftrainingsuited to the capacities ofmen andwomen of today.He indicated how a person can


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awaken dormant faculties within himself, can learn to open his spiritual eyes, thusattainingaclear,consciousgraspofhigherreality.

The first step on this path of spiritual training is tobe found in the injunction of the

ancientworld:Knowthyself.Fromearlytimes,selfknowledgehasbeenrecognizedasthe indispensablefirstgoalofspiritualachievement.InanearlyChristiancenturyoneoftheDesertFatherswrote:Great isonewhocanraisethedead;great isonewhocanseeangelswithhisphysicaleyes;butreallygreatisonewhoisabletoseehimself.Suchaonehashisspiritualeyesopen.RudolfSteinersetsselfknowledgeasthesinequanonforthose todaywhowouldbegin the pilgrimage out of the darkness,whowould strivetowardanopeningof their spiritual eyes to a consciousperceptionofTheLightof theWorld.

PAULMARSHALL

ALLEN

Alvastra,SouthEgremont,MassachusettsSeptember1961


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Introduction:

RudolfSteinerABiographicalSketch

Onespringday in1860,anautocraticHungarianmagnate,acertainCountHoyos,who

owned several large estates inAustria,dismissed his gamekeeper,because this gamekeeper,JohannesSteinerwantedtomarryFranziskaBlie,oneoftheCountsinnumerablehousemaids. Perhaps the old Count had a foreboding as to what a great spiritualrevolution would be born of this marriage. (The baroque palace of Hom, where ithappened,isstillinthepossessionoftheHoyosfamily,andstandstodayjustasitwasonehundred years ago.) SoJohannes Steiner had to look for another occupation, and gothimselfacceptedasatraineetelegraphistandsignalmanbytherecentlyopenedAustrianSouthern Railway.Hewas given his firstjob in an outoftheway request stop calledKraljevic (today inYugoslavia),and therehis firstchild,Rudolf,arrivedonFebruary27,

1861.OnthesamedaythechildwastakenforanemergencybaptismtotheparishChurchofSt.MichaelintheneighboringvillageofDraskovec.ThebaptismalregisterwaswritteninSerboCroatandLatin,andtheentrystillcanbereadtodayasofoneRudolfusJosephusLaurentiusSteiner.Thus ithappened,RudolfSteinerwrites inhisautobiography,thattheplaceofmybirthisfarremovedfromtheregionwhereIcomefrom.

In later life,particularly inhis lectureson education,Steiner frequentlymade thepointthatthemostprodigiousfeatanymanachievesatanytimeisaccomplishedbyhiminthefirst twoor threeyearsofhis life,whenhe liftshisbody into theuprightpositionand

learns

to

move

it

in

perfect

balance

through

space,

when

he

forms

a

vital

part

of

his

organism into an instrument of speech andwhen hebegins to handle and indeed tofashion hisbrain as a vehicle for thought. In otherwords,when the child asserts hishumanqualitieswhichsethimdramaticallyapartfromtheanimals.

ThisinitialachievementtheboyRudolfperformedinKraljevic.Kraljevic(meaningKingsVillage)issituatedinthewesternoutskirtsofthevastHungarianplain,thePuszta.Eventoday endless fields ofmaize and potatoes extend in every direction, and the solemnmonotony of the country ismore enhanced than relievedby the lines of tall poplarsflanking the primitive, dead straight roads. It isbasic threedimensional space at itsseverest,domedoverby thesky,which localpeoplesay isnowhereelsesohighnorsoblueasoverthePuszta.Onemightalmostsaythatnatureprovidedlaboratoryconditionsinwhichtheboylearnedtostand,towalk,tospeakandtothink.OnecouldjustifiablysayofRudolfSteinerwhat thebiographer,HermannGrimm,saidofGoethe:Itseemsas ifProvidencehadplacedhim in the simplest circumstances in order that nothing shouldimpedehisperfectunfolding.

FromtheseverityofthePusztathefamilymoved,whentheboywastwoyearsold,intooneof themost idyllicpartsofAustria,calledtheBurgenlandsince1921.Comprising

thefoothillsoftheeasternAlps,itisofgreatnaturalbeauty,veryfertile,anddrenchedinhistory. It takes itsname from themanyBurgen, i.e. castleswhich atdifferent times ofhistorywere erected on nearly every hill.During recent excavations coinsbearing the


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head ofPhilip ofMacedonia, the father ofAlexander theGreat, havebeen foundnearNeudrfl,wheretheSteinersnowsettled,andwhereadaughterandayoungersonwereaddedtothefamily.

Themanagementof theAustrianSouthernRailway seems tohave taken a sympatheticview toward thepromisingboy, and agreed tomove father Steiner as stationmaster toseveral small stations south ofVienna, so that the eldest sonwas able to attend goodschoolsasadaystudent,andfinallyin1879couldmatriculateattheTechnicalUniversityofVienna, thenoneof themostadvancedscientific institutionsof theworld.Until thenRudolf Steiners school lifehadbeen fairlyuneventful, except that some ofhismasterswereratherdisturbedby the fact that this teenagerwasavoraciousreaderofKantandotherphilosophers,andprivatelywasengrossedinadvancedmathematics.

In

his

first

year

at

the

University

Rudolf

Steiner

studied

chemistry

and

physics,

mathematics,geometry,theoreticalmechanics,geology,biology,botany,andzoology;andwhilestillanundergraduatetwoeventsoccurredwhichwereoffarreachingconsequenceforhisfurtherdevelopment.

In the train inwhich the young student travelled daily toVienna he frequentlymet acuriouspersonality,anherbgatherer,whoturnedouttobealatterdayJacobBoehme.Hewas filledwith themost profound nature lore towhich he had firsthand access.Heunderstood the languageofplants,which toldhimwhat sicknesses theycouldheal;hewasable to listen to thespeechof theminerals,which toldhimof thenaturalhistoryofourplanet and of theUniverse. In the lastwinterofhispublic life, inDecember 1923,Steiner provided something of a historicbackground for this wisdom, notably in hislecturesontheMysteriesofEleusis.SteinerimmortalizedtheherbgathererinhisMysteryDramas, in the figureofFatherFelix.ButFatherFelixwas instrumental inbringingSteinertogetherwithastillmoreimportantandmysteriouspersonality.

Felix was only the intermediary for another personality, Steiner tells us in hisautobiography,whousedmeans tostimulate in thesoulof theyoungman theregularsystematicthingswithwhichonehastobefamiliarinthespiritualworld.Thispersonality

used theworks of Fichte in order to develop certain observations fromwhich resultsensued which provided the seeds for my (later) work ... This excellent man was asundistinguishedinhisdailyjobaswasFelix.

While these fatefulmeetings occurred on the inward field of life, a very consequentialrelationshipdevelopedontheoutwardfield.TheTechnicalUniversityofViennaprovideda chair forGerman literature,whichwas heldby KarlJulius Schrer, a great Goetheenthusiast and one of the most congenial interpreters of Goethe. Schrer recognizedSteinersunusualgifts,andanticipated thathemightbecapableofdoing someoriginal

researchinthemostpuzzlingpartofGoethesworks,i.e.hisscientificwritings.


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Onlytwoyearsago,Dr.EmilBock,ofStuttgart,Germany,oneofthemosteminentSteinerscholars, discovered the correspondence between Professor Schrer, Steiner, and theGerman ProfessorJoseph Krschner, who was engaged in producing a monumentaleditionofrepresentativeworksofGerman literature from the7thto the19thcentury.In

the first letterof thiscorrespondence,datedJune4,1882,Schrer refers toSteinerasanundergraduate of several terms standing.He says thathehas askedhim towrite anessayonGoetheandNewton,and if thisessay isasuccess,ashe thinks itwillbe,wehavefoundtheeditorofGoethesscientificworks.Steinerwasthentwentyoneyearsofage. Schrers letter is reminiscent of the letter Robert Schumann wrote to the greatviolinistJoachim, after he had received the first visit of the then twentyone year oldBrahms:Itishewhowastocome.

TheintroductionsandexplanatorynotestothemanyvolumesofGoethesscientificworks

which Steinerwas now commissioned towriteweremuch ahead of their time. TheyblazedatrailintothelessfamiliarregionsofGoethesuniversalgeniuswhichonlytodaybeginstobefollowedupbyotherscholars.

TheyoungSteinerwrotethese,hisfirstworks,inoutwardconditionsofgreatpoverty.Thefamily lived in two rooms,whichare still shown today.The largeroneof the twowaskitchen,dining,sittingandbedroom for theparentsandhisyoungerbrotherandsister,andoff this larger rooma fewsteps led intoanarrow,whitewashed,unheatedcubiclewheretheyoungSteinerworkedasinamonkscell.NowonderthataViennesecelebrity

of

the

time

refers

to

him

in

his

memoirs

as

one

who

looked

like

a

half

starved

student

of

theology.

However, this first literarysuccess led toSteinerscall to thecentralGoetheArchivesatWeimar,wheredespitehisyouthhenowbecameoneoftheeditorsofthegreatStandardEdition(SophienAusgabe)ofGoethesCompleteWorks.ThisconcentratedoccupationwithGoethe,continued for sevenyears inWeimar, from1889 to1896,hadaprofoundeffectupon theunfoldingofSteinersownmindandphilosophicalconsciousness.GoethewasthecatalystwhichreleasednewmentalandspiritualenergiesinSteinersownpersonality.ItwasduringtheseyearsthatSteinersfundamentalphilosophicalworkswereconceived

andwritten.

In 1886 he publishedAn Epistemology of GoethesWorld Conception. In 1891 his smallconcentratedthesisonTruthandScienceearnedhimhisPh.D.In1896hiscomprehensivePhilosophyofSpiritualActivityopenedacompletelynewapproachtotheunderstandingofthe humanmind and the nature of thought. It represents the first really fresh step inphilosophic thought and in the philosophic interpretation of the human consciousnesssince Kant. It is no wonder that in those years Steinerbegan tobe looked upon inGermanyasthecomingphilosopheruponwhombefore long themantleof thedying

Nietzschewouldfall.Buthisgeniusledhimadifferentway.


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Inhis thirtysixthyearNelmezzodel cammindinostravita,asDantecalls it,SteinermovedtoBerlin,andthenextsevenyearswereperhapsthemostdramaticperiod inhislife.HisnewpositioninBerlinwasthatofeditoroftheweekly,DasMagazinfrLitteratur,founded in 1832 (something equivalent to the London Saturday Review).Hewrote the

leadingarticleandthedramaticreviews,occupyinginBerlinapositionsomewhatsimilarto that of Bernard Shaw (who was five years his senior), with his weekly dramaticcriticismintheSaturdayReview.ThisassignmentbroughtSteiner intoclosesocialcontactwiththeintellectualandartisticliteofBerlinatthetime,andforsomeyearshepitchedhis tentamong them. In the lastyearsofhis life,during raremomentsof relaxation,hewouldattimestellstoriesofthisexcitingandoftenamusingperiod.

Sideby sidewith these literarycircles,orperhaps inpolarity to them,Steinerwasalsodrawnby objective interest and personal attraction into the camp ofHaeckel and the

militantmonists.Tomoveinthismannerabreastofthespiritofthetimewouldbeamostinterestingexperience foranyone.ForSteiner itwasmore.AndImustnow touchuponthat sideofhis life aboutwhich I shallhave to speakpresently ingreaterdetail.Fromchildhoodwhileforotherssuchbeinginvolvedinthisorthatfashionofthoughtwouldbenomore than an ideology, for anyone standing in the spiritualworld itmeans, asSteinersaysinhisautobiography,thatheisbroughtclosetothespiritbeingswhodesiretoinvestaparticularideologywithatotalitarianclaim.SteinerreferstohisexperienceasaSoulsProbationwhichhehadtoundergo.(HelaterchoseTheSoulsProbationasthetitleofoneofhisMysteryDramas.)Hespeaksofthetempestswhichduringthoseyears

in

Berlin

raged

in

his

soul,

a

rare

expression

in

the

otherwise

very

even

and

dispassionate

styleofhisautobiography.At theendof thosefortydays in thewildernesswhichwereinfactfouryearsthethundercloudslifted,themistcleared,andhestood,tousehisownphrase.in solemn festivalofknowledgebefore theMysteryofGolgotha.HehadcometoafirsthandexperienceofChristandHisactivepresenceintheevolutionoftheworld.

Wehavenowreachedthepointwherewemustventureintothegreatunknown:Steinertheseer,theInitiate.

Itisaplainfactthatinsomeformorotherspiritualknowledgehasexistedthroughouttheages.Secretwisdomhasneverbeenabsentfromhumanhistory.ButinSteineritassumedatotallynewform.Inordertoappreciatethisrevolutionarynovelty,wemustfirsthaveapictureoftheoldform.

Thefacultyofspiritualperceptionandsecretwisdomisobtainedthroughcertainorgansinthesubtlebodyofman,toborrowaconvenienttermfromEasternIndianmedicine.InSanscrit theseorgansarecalledchakrams,generallytranslated intoEnglishaslotusflowers.Theyfulfillafunctioninthesubtlebodysimilartooursensesinthephysical

body.Theyareusuallydormant today,butcanbeawakened.Wecandisregard for themomenttheritesofInitiationwhichwereemployedintheMysteryTemplesoftheancientworld,andconfineourselvestothesurvivalofmoregeneralmethodswhichtodayarestill


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practiced inmanypartsof theworld.Theyallhaveone thing incommon: theyoperatethrough the vegetative system inman, throughbodily posture, through the control ofbreathing,throughphysicalormentalexerciseswhichworkuponthesolarplexusandthesympathetic nervous system. I realize that I am presenting a somewhat crude

simplification.ButneverthelessIamgivingtheessentials.

Steinerbrokewith all this.Hebegan to operate from the opposite pole of the humanorganism,frompurethought.Thought,ordinaryhumanthought,evenifitisbrilliantandpositive,isatfirstsomethingveryweak.Itdoesnotpossessthelife,say,ofourbreathing,let alone the powerful life of our pulsatingblood. It is, shall we say, flat, withoutsubstance;itisreallylifeless.Itispalethought,asShakespearecalledit.

This relative lifelessnessofour thoughts isprovidential,however. If the living thoughts

filling

the

Universe

were

to

enter

our

consciousness

just

as

they

are,

we

would

faint.

If

the

livingideaineverycreatedthingsimplyjumpedintoourconsciousnesswithallitsnativeforce, it wouldblot us out. Fortunately, our cerebrospinal system exerts a kind ofresistance in the process; it functions like a resistor in an electric circuit; it is a sort oftransformer,reducingtheviolenceofrealitytosuchadegreethatourmindcantolerateitandregisterit.However,asaresult,weseeonlytheshadowsofrealityonthebackwallofourPlatoniccave,notrealityitself.

NowoneofthemagicwordsinSteinersphilosophywithwhichheattemptstobreakthisspell, is Erkraftung des Denkens. It means putting force, life into thinking, throughthinking, within thinking. All hisbasic philosophic works, notably the Philosophy ofSpiritualActivity, and many of his exercises, are directed to this purpose. If they arefollowed, sooner or later the moment arrives when thinking becomes leibfrei, i.e.independent of thebodily instrument,when itworks itself free from the cerebrospinalsystem.

Thisisatfirstamostdisturbingexperience.Onefeelslikeamanwhohaspushedofffromtheshoreandwhomustnowstrivewithmightandmaintomaintainhimselfintheragingsea.Thesheerpowerofcosmicthought issuchthatatfirstone losesones identity.And

perhapsonewould lose itforgood, if itwerenotforafactwhichnowemergesfromthehiddenmysteries of Christianity.One does not finally lose ones identitybecauseHeHimselfhaswalked thewavesandextendedahelpinghand toPeterwhoventuredoutprematurely.Gradually thewaves seem to calm down, and a condition ensueswhichSteiner expresses in awonderfulphrase: Thinking itselfbecomesabodywhichdrawsintoitselfasitssoultheSpiritoftheUniverse.

Thisisastagewhich,broadlyspeaking,Steinerhadattainedatthepointofhisbiographywhichwehavereached.Nowhemadeadiscoverywhichwasnotknowntohimbefore.

Hediscoveredthatthislivingthinkingcouldawakenthechakramsfromabove,justasin the oldway they couldbe stimulated from below. Thoughtwhich at first in thenormal andnaturalpsychosomaticprocess died on theplace of the skull,butwhich


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through systematic exercises had risen again to the level of cosmic reality, could nowimpartlifetothedormantorgansofspiritualperceptionwhichhavebeenimplantedintomanbyHimwhocreatedhim inHis image.Fromabout the turnof thecenturySteinerbegan topursue thispathwithevergreaterdetermination,andgraduallydeveloped the

three forms ofHigher Knowledgewhich he called Imagination: a higher seeing of thespiritualworld in revealing images; Inspiration: a higher hearing of the spiritualworld,throughwhich it reveals itscreative forcesand itscreativeorder; Intuition: the stageatwhichanintuitivepenetrationintothesphereofSpiritualBeingsbecomespossible.

With theseunfoldingpowersSteinernowdevelopedup tohisdeath in1925, in twentyfivemomentousyears, that trulyvastandaweinspiringbodyof spiritualandpracticalknowledge towhich he gave thename Anthroposophy. (Incidentally, thiswordwasfirstcoinedbyThomasVaughan,abrotheroftheEnglishmysticalpoet,HenryVaughan,

in the 17th century.) Anthroposophy literally means wisdom of man or the wisdomconcerningman,but inhis lateryearsSteinerhimself interpreted itonoccasion as anadequateconsciousnessofbeinghuman.InthisinterpretationthemoralachievementofSteinerswork, hismission, hismessage to abewildered humanitywhich has lost anadequateconsciousnessofbeinghuman, towhichManhasbecometheUnknown, issummed up. This monumental work liesbefore us today and is waiting tobe fullydiscoveredbyourAge in some170booksand in thepublished transcriptsofnearly6,000lectures.

Three

characteristic

stages

can

be

observed

in

Steiner

s

anthroposophical

period.

In

a

lecturegivenattheheadquartersoftheGermanAnthroposophicalSocietyatStuttgart(onFebruary6,1923)hehimselfdescribedthesestages.Stageone(approximately19011909):tolaythefoundationforaScienceoftheSpiritwithinWesternCivilization,withitscenterintheMysteryofGolgotha,asopposedtothepurelytraditionalhandingdownofancientoriental wisdom which is common to other organizations such as the TheosophicalSociety. Stage two (approximately 19101917): the application of the anthroposophicalScienceof theSpirit tovariousbranchesofScience,Artandpractical life.Asoneof themilestones for thebeginning of this second stage Steinermentions thebuilding of theGoetheanum,thatarchitecturalwonder(sincedestroyedbyfire)inwhichhisworkasanartist had found its culmination. Stage three (approximately 19171925): firsthanddescriptions of the spiritualworld.During these twentyfive years of anthroposophicalactivity, Steiners biography is identical with the history of the AnthroposophicalMovement.Hispersonallifeisentirelydedicatedtoandabsorbedinthelifeofhiswork.

Itwasduring the last of the three phases that Steinersprodigious achievements in somany fieldsof lifebegan to inspireanumberofhis studentsand followers topracticalfoundations.BestknowntodayareperhapstheRudolfSteinerSchoolsforboysandgirls,whichhavebeenfoundedinmanycountriesandinwhichhisconceptofthetruehuman

beingisthewellspringofalleducationalmethodsandactivities.TherearesomeseventySteiner schools in existence with well over 30,000 pupils. A separatebranch are theInstitutesforCurativeEducationwhichhavesprungupbothinEuropeandOverseas,and


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whose activities have been immensely beneficial to the ever increasing number ofphysically and mentally handicapped children and adults. Steiners contributions tomedical researchand tomedicine ingeneralareusedbya steadilygrowingnumberofdoctorsallovertheworld,andhisindicationsaretestedandfollowedupinanumberof

research centersand clinics.Anotherblessing forhumanity flowed fromhismethodofBiodynamicAgriculture,bywhichhewasable toadd to thebasicprinciplesoforganichusbandryjust thoseextraswhich, ifrightlyused,cangreatly increaseboth fertilityandqualitywithoutthosechemicalstimulantswhichinthelongrunpoisonboththesoilanditsproducts.

InthefieldofArtthereishardlyanareahedidnottouchwiththemagicwandofcreativeoriginality.ThesecondGoetheanumwhichreplacedthefirstonedestroyedbyfireshowsthemassiveuseof reinforcedconcreteasaplasticmaterial forarchitectureageneration

beforethisusewasattemptedbyothers.Steinersdirectandindirectinfluenceonmodernpaintingwiththesymphonicuseofcolor,onsculpture,onglassengraving,onmetalworkand other visual arts is too farreaching for anyone even to attempt to describe incondensed form. Students and graduates of the Steiner schools for Eurythmy and forDramaticArthaveperformedbeforeenthusiasticaudiences intheculturalcentersof theworld,ablydirectedbyMarieSteiner,hiswife.

TothosewhohavebeenattractedtothispresentpublicationbyitstitleanditsreferencetoChristianity, itwillbeofparticular interest tohear thatamong those foundationswhich

came

into

being

during

the

last

phase

of

Steiner

s

anthroposophical

work

was

a

Movement

forReligiousRenewal,formedbyabodyofChristianministers,studentsandotheryoungpioneerswhohadfoundinRudolfSteineramansentfromGod,abletoshowthewaytoatruereconciliationoffaithandknowledge,ofreligionandscience.ThisMovementisknowntodayasTheChristianCommunityandhascentersinmanycitiesintheOldandNew World. Apart from the inestimable help this Movement received from him intheological andpastoralmatters,Rudolf Steinerwas instrumental inmediating for thisMovementacompletespiritualrebirthoftheChristianSacramentsforthemodernageandarenewaloftheChristianpriestlyoffice.

* * *

ChristianityasMysticalFactandtheMysteriesofAntiquityholdsaspecialplaceinthestoryofhisremarkableanddedicatedlife.ThebookcontainsthesubstanceofaseriesoflecturesRudolfSteinergaveinthewinterof19011902intheTheosophicalLibraryofBerlinatthe invitation of the President, Count Brockdorff. This series hadbeen precededbyanotherontheGermanmysticsfromMasterEckhardttoJacobBoehme(publishedintheCentennialEditionoftheWrittenWorksofRudolfSteinerunderthetitleMysticismattheDawn of theModernAge) in which Steiner had ventured for the first time to present

publiclysomemeasureofhisspiritualknowledge.


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After these lectures on themysticswhichwas something of a prelude, Christianity asMystical Fact now ushered in a new period in the understanding of thebasic facts ofChristianityaswellasinSteinersownlife.

ComparedwiththefreeflowofspiritualteachingonChristianityofferedbySteinerinhislaterworks,thebookmayappearsomewhattentativeandevenreticentinitsstyle.Butitcontainsasinanutshellalltheessentialnewelementshewasabletodevelopandunfoldsomasterfullyinhislateryears.

SteinerconsideredthephraseMysticalFactinthetitletobeveryimportant.Ididnotintend simply to describe the mystical content of Christianity, he says in hisautobiography.IattemptedtoshowthatintheancientMysteriescultimagesweregivenof cosmic events,which occurred later on the field of actual history in theMystery of

Golgotha

as

a

Fact

transplanted

from

the

cosmos

into

the

earth.

* * *

Itwill notbe out of place to round off thisbiographical sketchwith a few personalreminiscences of the last four years of his lifewhen Imet Steiner asman and Initiateamonghisfriendsandstudents,andsawquiteagooddealofhim.

WhatwasRudolfSteinerlike?Inthefirstplacetherewasnothingintheleastpompousabouthim.Henevermadeonefeelthathewasinanysenseextraordinary.Therewasanastonishingmatteroffactnessabouthim,whetherhespokeatabusinessmeetingof theAnthroposophical Society, presided over faculty meetings of the Waldorf School (Seefootnote), lectured on his ever increasing discoveries in the spiritual field, or spoke inpublicdiscussionsoncontroversialsubjectsoftheday.

Iattendedsmalllecturecoursesoflessthanfiftypeople,heardhimlectureinthelargehallof the firstGoetheanum,waspresent at largepublicmeetingswhenhe expoundedhisThreefold Commonwealth ideas in the electric atmosphere of theGermany of 1923,during theoccupationof theRuhr and the total collapseof theGermanMark.Hewas

always the same: clear, considerate, helpful, unruffled. In those days he could fill thelargest halls inGermany, and his quiet voicewas strong enough tobe heardwithoutartificialamplificationinthelastrowsofthegallery.

Hishairremainedjetblacktotheend;Icannotrememberastrandofgreyinit.Hisbrowneyes, they sometimes had a shimmer of gold in them, looked with sympathy uponeverything.Andhepossessedawonderfulbuoyancyofcarriage.

From 1913 Steiner lived permanently atDornach, near Basel, Switzerland, in a house

known

locally

as

Villa

Hansi.

However,

he

spent

most

of

his

time

in

his

studio,

which

was really nothingbut a simple woodenbuilding adjoining the large carpentryshopwheremuchofthewoodworkofthefirstGoetheanumwasprefabricated.Inthisstudiohe
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receivedanunendingstreamofcallers.Onewould,perhaps,beshownintotheroombyahelpingfriend,butattheendhewouldalwaysconductoneto thedoorhimself.Heputoneateasewithsuchcourtesythatonewasindangerofforgettingwhohewas.Andhegave the impression thathehadnoothercarenor interest in theworld than to listen to

onesimmaturequestions.

Hewouldsitonasimplewickerchair,hislegscrossed,perhapsoccasionallymovingonefootupanddown.On the lapelofhisblack coatonemight see a slight traceof snuff,becauseheindulgedintheOldWorldpleasureoftakingsnuff,butheneitherdranknorsmoked.Ihavenevermetanyone,andIamsureIshallnevermeetanyonewhoseemedsoconstantly at rest and in action simultaneously, all the time perfectly relaxed andabsolutelyalert.

The

last

summer

of

his

life,

in

1924,

was

the

most

prolific

of

all.

He

gave

specialized

courses on agriculture, on curative education, on Eurythmy. Then followed a summerschool in August at Torquay in England; andwhen he returned toDornach in earlySeptember,heincreasedhisactivitiesstillfurtherandgaveasmanyasfive,sometimessixdifferent lectures each day. Therewas a daily course on theNew Testament Book ofRevelation for thepriestsof theChristianCommunity,anotheronpastoralmedicine forpriests and doctors combined, another on dramatic art, where I remember him onemorningactingsinglehandedthewholeofDantonsTod,adramaoftheFrenchRevolutionby the Germanwriter, Buchner. On anothermorning he acted the Faust fragmentby

Lessing.

And

in

addition

to

all

this,

he

also

held

lectures

for

the

workmen

of

the

Goetheanum.

Besides these specialized courses, thegeneral lecturesandother centralactivitiesof theGoetheanumSchoolfortheScienceoftheSpiritcontinuedwithoutinterruption.

Buttheinevitablemomentapproachedwhenevenhisresilientbodyshowedthestrainofhisimmensework.Sometimesfortheperiodofawholeweekhewouldhardlysleepmorethantwohourseachnight.Ibelievethatheknewwhathewasdoing.Hewellknewwhyheburnedthecandlenotonlyatbothendsbutalsointhemiddle.

My lastmemory of him is of the nightwhen Iwas privileged, togetherwith anotherfriend,tokeepvigilatthefootofhisbedonwhichhisbodywaslaidout.Itwasthenightbeforehisfuneral.Thebedstoodinhissimplestudiowherehehadbeenconfinedduringthelastsixmonthsofhislife.LookingdownonhimwasthegreatwoodenstatueofChristwhichhehadcarvedandnearlyfinished.EvenintheliteralsenseofthewordhehadlaiddownhislifeatthefeetofChrist.

Thedignityofhisfeatureswasenhancedbythemarblewhitenessofdeath.Inthestillness

of

the

night,

with

only

a

few

candles

burning,

it

was

as

if

ages

of

human

history

converged

todohomage.WithadeepsenseofreverenceIwonderedwhohewas.Iamwonderingstill.


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17

ALFREDHEIDENREICH

London,EnglandAugust1961

Footnotes:

The firstRudolfSteinerSchoolwascalled theWaldorfSchoolbecause itwassponsoredhy theWaldorfAstoriaCigaretteFactoryinStuttgart,Germany,anditsmanagingdirector,Dr.EmilMolt.


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PointsofView

NATURALSCIENTIFICTHOUGHThasdeeplyinfluencedtheformulationofpresentdayideas.Itisbecomingmoreandmoreimpossibletodescribethespiritualrequirementsof

thelifeofthesoulwithoutreferencetothemethodsofthinkingandtheconclusionsofnatural science. However, it must be admitted that many people satisfy theserequirementswithouttakingintoaccountthetrendofnaturalscientificthoughtinmodernspiritual life.But thosewhoarealert to thepulseof the timesmust take this trend intoconsideration.Ideasderivedfromnaturalscienceconquerourthoughtlifewithgatheringmomentum,andourunwillingheartsfollowhesitantlyandwithapprehension.Notonlythe number thus conquered is important: there is apower inherent in natural scientificthoughtwhich convinces the observant that amodern conception of theworld cannotexcludeitsimpressions.Severalofthesidegrowthsofnaturalscientificthoughtcompelus

to rejectwhich thismethod of thought hasgainedwidespread recognition and attractspeopleasifbymagic.Thesituationisnotalteredbythefactthatisolatedindividualscanseehowtruescience,throughitsownpowerhaslongledbeyondtheshallowdoctrinesofforceandmatter,taughtbymaterialism.Itappearstobefarmore importanttoheedthosewhoboldlydeclare thatanew religion shouldbebuiltonnatural scientific ideas.Evenifsuchpeopleseemshallowandsuperficialtothosewhoknowthedeeperspiritualrequirementsofhumanity,neverthelesstheyshouldbenotedbecausetheyclaimattentionin the present time, and there is good reason tobelieve that theywillwin increasingrecognition in the future.And those alsomustbe consideredwho have allowed their

headstotakeprecedenceovertheirhearts.Thesepeopleareunabletofreetheirintellectsfromnaturalscientific ideas.Theyareoppressedbytheneedforproof.Butthereligiousneedsoftheirsoulscannotbesatisfiedbythesenaturalscientificideas.Thelatteroffertoocomfortless aperspective for their satisfaction.Whybe enthusiastic aboutbeauty, truthandgoodnessifintheendeverythingistobesweptawayintonothingnesslikeabubbleof inflatedbraintissue?This isafeelingwhichoppressesmanypeople likeanightmare.Therefore scientific ideas also oppress them, pressing their claims with tremendousauthoritativeforce.Aslongastheycan,thesepeopleremainblindtothediscordintheirsouls. Indeed, they comfort themselvesby saying that true clarity in thesematters is

denied

the

human

soul.

They

think

in

accordance

with

natural

science

so

long

as

the

experienceoftheirsensesandlogicdemandit,buttheykeeptothereligioussentimentsinwhich they have been educated, preferring to remain in darkness concerning thesematters, a darknesswhich clouds their understanding. They have not the courage tostrugglethroughtoclarity.

Therecanbenodoubtwhateverthatthemethodofthoughtderivedfromnaturalscienceis the greatest power in modern spiritual life. And one who speaks of the spiritualconcernsofmankindmaynotpass itbyheedlessly.Nevertheless it isalso true that themethodbywhich itattempts to satisfy spiritualneeds isshallowand superficial. If this

were the right method the outlook would indeed be comfortless. Would it not bedepressingtobeforcedtoagreewiththosewhosay,Thoughtisaformofforce.Wewalk


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withthesameforcewithwhichwethink.Manisanorganismthatchangesseveralformsof force into thoughtforce.Man isamachine intowhichweputwhatwecall food,andproducewhatwe call thought.Thinkof thatwonderful chemistrybywhichbreadwaschanged into thedivine tragedyofHamlet!This isquoted from a lectureofRobertG.

Ingersoll,titledTheGods.Itisirrelevantthatsuchthoughts,casuallyexpressed,apparentlyreceivelittlerecognition.Themainpointisthatcountlesspeople,influencedbythenaturalscientificmethodofthought,seemcompelledtoassumeanattitudeinlinewiththeabovequotation,evenwhentheybelievetheyarenotdoingso.(SeeAuthorsComments)

Thesituationwould indeedbecomfortless ifnaturalscience itselfforcedustothecredoadvancedbymanyof itsnewerprophets.Matterswouldbeentirelycomfortless foronewho hasbecome convinced from the content of this natural science that itsmethod ofthought is valid and unshakeable in the realm of nature. Such a personmust say to

himself,Howevermuchpeoplemayquarrel over individualquestions, thoughvolumeafter volume maybe written and observation upon observation collected about thestruggle for existence (See Authors Comments) and its insignificance, about theomnipotenceorpowerlessnessofnaturalselection,naturalscience itselfmovesoninonedirection,andmustfindincreasingagreementwithincertainlimits.

Butarethedemandsmadebynaturalsciencereallyastheyaredescribedbysomeof itsrepresentatives?Thebehaviorof theserepresentatives themselvesproves that this isnotthecase.Theirbehavior in theirown field isnotsuchasmanydescribeanddemand in

other

fields.

Would

Darwin

and

Ernst

Haeckel

(see

Note

1a)

ever

have

made

their

great

discoveries about the evolution of life if, instead of observing life and the structure oflivingbeings,theyhadgoneintothelaboratorytomakechemicalexperimentswithtissuecut out of an organism? Would Lyell (see Note 1b) have been able to describe thedevelopmentofthecrustoftheearthif,insteadofexaminingstrataandtheircontents,hehad analyzed the chemical qualities of innumerable stones?Letus really follow in thefootsteps of these explorerswho appear asmonumental figures in thedevelopment ofmodernscience!Weshallthenapplytothehigherregionsofspirituallifewhattheyhaveapplied in the field of the observation of nature. Thenwe shall notbelievewe haveunderstood the essence of the divine tragedy ofHamletby saying that awonderfulchemicalprocesstransformedacertainquantityoffoodintothattragedy.Weshallbelieveitaslittleasanaturalistcanseriouslybelievethathehasunderstoodthemissionofheatinthe evolution of the earthwhen he has studied the action of heat upon sulphur in achemical retort.Neither does he attempt to understand the construction of the humanbrainby examining the effect of liquid potash upon a fragment of it,but ratherbyinquiringhow,inthecourseofevolution,thebrainhasbeendevelopedoutoftheorgansoflowerorganisms.

It is thereforequite true thatonewho is investigating thenatureofspiritcanonly learn

fromnaturalscience.Hereallyneedsonly todoassciencedoes.Buthemustnotallowhimselftobemisledbywhatindividualrepresentativesofnaturalsciencewoulddictatetohim.Hemust investigate inthespiritualdomainastheydo inthephysical,butheneed
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notadopttheiropinionsaboutthespiritualworld,confusedastheyarebytheirexclusiveconsiderationofphysicalphenomena.

Weshallactinconformitywithnaturalscienceonlywhenwestudythespiritualevolution

of manjust as impartially as the naturalist observes thematerialworld. Then in thedomainofspirituallifeweshalladmittedlybeledtoamethodofconsiderationdifferingfrom the purely natural scientificmethod as geology differs from pure physics or theinvestigationoftheevolutionoflifefromresearchintopurelychemicallaws.Weshallbeled tohighermethodswhich,although theycannotbe thoseofnaturalscience,yetholdgood in thesamesense.Manyaonesidedviewofnaturalsciencewillallow itself tobemodified or corrected from another point of view,but this only leads to progress innaturalscienceandtherebyonedoesnotsinagainstthelatter.Suchmethodsalonecanleadtopenetration intospiritualdevelopments likeChristianity,ortheworldofideasof

anyotherreligion.Anyoneapplyingthesemethodsmayprovoketheoppositionofmanywhobelievetheyarethinkingscientifically,butneverthelesshewillknowhimselftobeinfullaccordwithatrulyscientificmethodofthought.

An investigatorof thiskindmustalsogobeyondamerelyhistoricalexaminationof thedocumentsrelatingtospirituallife.Thisisnecessaryjustbecauseoftheattitudeofmindhehasacquired from the considerationofnaturaloccurrences.Whena chemical law isexplaineditisoflittlevaluetodescribetheretorts,dishesandpincerswhichhaveledtoitsdiscovery.And inexplaining thebeginningofChristianity, it isofjustasmuchoras

little

value

to

ascertain

the

historical

sources

drawn

upon

by

the

Evangelist

Luke,

or

those

fromwhichthebookofRevelationofJohnwascompiled.(SeeAuthorsComments)Inthiscase history canbe only the outer court to researchproper.By tracing the historicalorigin of documentswe shall notdiscover anything about the ideas in thewritings ofMosesorinthetraditionsoftheGreekmystics.Inthesedocumentstheideasinquestionare expressed only in outward terms. And the naturalist, investigating the nature ofman, does not concern himself about the origin of the word man, or how it hasdevelopedinalanguage.Hekeepstothethingitself,nottothewordwhichexpressesit.And likewise, instudyingspiritual lifeweshallhave tokeep to thespiritandnot to itsouterdocuments.
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MysteriesandMysteryWisdom

SOMETHINGLIKEAVEILOFSECRECYconceals themannerwherebyspiritualneedsweresatisfied for thosewithin theoldercivilizationswhosoughtadeeperreligiousand

cognitivelifethanwasofferedbythereligionsofthepeople.Weareledintotheobscurityofenigmaticcultswhenwe inquire into the satisfactionof theseneeds.Each individualwho finds such satisfactionwithdrawshimself for some time fromourobservation.Weseethatthereligionofthepeoplecannotgivehimwhathisheartseeks.Heacknowledgesthegods,butheknowsthatintheordinaryconceptionsofthegodsthegreatenigmasofexistence are not disclosed. He seeks a wisdom which is carefully guarded by acommunityofpriestsages.Heseeksrefugeinthiscommunityforhisstrivingsoul.Ifthesages findhimmature they leadhimstepbystep tohigher insight, inamannerhiddenfrom the eyes of those outside. What happens to him now is concealed from the

uninitiated.For a timehe appears tobe entirely removed from thephysicalworld.Heappearstobetransportedintoasecretworld.Andwhenheisreturnedtothelightofdayadifferent,entirelytransformedpersonalitystandsbeforeus.Thispersonalitycannotfindwordssufficientlysublime toexpresshowsignificanthisexperienceswere forhim.Heappearstohimselfasthoughhehadgonethroughdeathandawakenedtoanewandhigherlife,notmerelyfiguratively,butinhighestreality.Anditiscleartohimthatnoonecanrightlyunderstandhiswordswhohasnothadthesameexperience.

ThusitwaswiththosepersonswhothroughtheMysterieswereinitiatedintothatsecret

wisdom,

withheld

from

the

people,

and

which

shed

light

upon

the

highest

questions.

This

secretreligionoftheelectexistedsidebysidewiththereligionofthepeople.Sofarashistoryisconcerned,itssourcefadesintotheobscuritywheretheoriginofpeoplesislost.We findthissecretreligioneverywhereamongancientpeoples insofaraswecangaininsight concerning them. The sages of these peoples speak of the Mysterieswith thegreatestreverence.Whatwasconcealedinthem?Andwhatdidtheyrevealtoonewhowasinitiatedintothem?

The enigmabecomes still more puzzling when we realize that at the same time theancientsregardedtheMysteriesassomethingdangerous.Thewayleadingtothesecretsofexistencewent through aworld of terrors.Andwoe to himwho tried to reach themunworthily. Therewas no greater crime than the betrayal of these secrets to theuninitiated.Thetraitorwaspunishedwithdeathandconfiscationofproperty.WeknowthatthepoetAeschyluswasaccusedofhavingbroughtsomethingfromtheMysteriestothe stage.Hewas able to escape death onlyby fleeing to the altar of Dionysus andproducinglegalevidencethathewasnotaninitiate.(seeNote2)

What the ancients say about these secrets is rich in meaning and canbe variouslyinterpreted.Theinitiateisconvincedthatitissinfultosaywhatheknowsandalsothatit

is sinful for theuninitiated tohear it.Plutarchspeaksof the terrorof thoseabout tobeinitiated, comparing their state ofmind to apreparation fordeath. Initiationhad tobeprecededbyaspecialmodeoflife.Thisaimedatbringingsensualityunderthecontrolof
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thespirit.Fasting,solitary life,mortificationandcertainexercisesof thesoulserved thispurpose.Thethingstowhichmanclingsinordinarylifeweretoloseallvalueforhim.Thewholecourseofhisexperienceandfeelinghadtotakeadifferentdirection.Therecanbenodoubtaboutthemeaningofsuchexercisesand tests.Thewisdom tobeoffered to

the neophyte could produce the right effect upon his soul only if he had previouslychangedhislowerworldofexperience.Hewasinductedintothelifeofthespirit.Hewastobeholdahigherworld.Hecould findno relationship to thisworldwithoutpreviousexercises and tests. Everything dependedjust on this relationship.Whoeverwishes tounderstandthesethingscorrectlymusthaveknownbyexperiencetheintimatefactsofthelifeofcognition.Hemustknowbyexperiencethattwowidelydivergentrelationshipsarepossibleinrelationtowhatisofferedbythehighestcognition.Theworldsurroundingman ishisrealworldatfirst.Hefeels,hearsandsees itsprocesses.Becauseheperceivesthemwithhissenseshecallsthemrealandthinksabouttheminordertogaininsightinto

theirconnections.Ontheotherhand,whatrisesinhissoulisnotrealtohimatfirstinthe same sense. It is mere thoughts and ideas.Atmost, he sees in thempictures ofmaterialreality.Theythemselveshavenoreality.Onecannottouchthem;onecannothearnorseethem.

Another relationship to theworldexists.Apersonwhoclingsatallcosts to thekindofrealitydescribedabove,willhardlygraspit.Itentersthelivesofcertainpeopleatacertainmoment.Theirwholerelationshiptotheworldisreversed.Theycalltrulyrealtheimageswhicharise in thespiritual lifeof theirsoul.Theyassignonlya lower formofreality to

what

the

senses

hear,

touch

and

see.

They

know

they

cannot

prove

what

they

say.

They

knowtheycanonlyrecounttheirnewexperiences.Andtheyknowthatinrecountingthemto others they are in the position of amanwho can see andwho imparts his visualimpressions to one born blind. They undertake the communication of their innerexperiences,trustingthattheyaresurroundedbyothers,who,althoughtheirspiritualeyeisstillclosed,havealogicalunderstandingwhichcanbestrengthenedthroughthepowerofwhat theyhear.Theybelieve inhumanityandwish toopen spiritualeyes.Theycanonlyofferthefruitstheirspirititselfhasgathered;whetheranotherseesthefruitsdependsuponwhetherhehascomprehensionforwhatisseenbyaspiritualeye.(SeeAuthorsComments)Somethingexistinginmanatfirstpreventshimfromseeingwiththeeyesofthespirit.Firstofallheisnothereforthispurpose.Heiswhathissensesrepresenthimtobe,andhis intellect isonly the interpreterandjudgeofhis senses.These senseswouldfulfill theirmissionbadly if they did not insist upon the truth and infallibility of theirevidence. From its own point of view, an eyemust uphold the absolute reality of itsperceptions,otherwiseitwouldbeabadeye.Theeyeisquiteright,sofarasitgoes.Itisnotdeprivedofitsrightsbythespiritualeye.Thisspiritualeyeallowsustoseewhatthematerialeyesees,butinahigherlight.Nothingthematerialeyeseesisdenied.Butanewradiance,hithertounseen,shinesfromit.Thenweknowthatwhatwefirstsawwasbutalowerreality.Weseethisstill,butitisimmersedinsomethinghigher,inthespirit.Nowitisaquestionofwhetherweexperienceand feelwhatwe see.Whoever isable tobringlivingexperienceandfeelingtothematerialworldonly,willregardthehigherworldasa
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FataMorganaorasmerephantasyimages.Hisfeelingsaredirectedentirelytowardthematerialworld.Whenhetriestograspspiritimages,heseizesemptiness.Whenhegropesafterthem,theywithdrawfromhim.Theyaremerethoughts.Hethinksthem;hedoesnotliveinthem.Theyarepictures,lessrealtohimthanfleetingdreams.Comparedwith

hisrealitytheyarelikeimagesmadeoffrothwhichvanishastheyencounterthemassive,solidlybuiltrealityofwhichhissensestellhim.It isadifferentmatterfor thepersonwhoseexperienceand feelingswithregard to realityhavechanged.Forhim that realityhaslostitsabsolutestability,itsunquestionedvalue.Hissensesandhisfeelingsneednotbecomeblunted.But theybegin todoubt their absolute authority; they leave space forsomethingelse.Theworldofthespiritbeginstoanimatethisspace.

At thispointadreadfulpossibilityexists.Amanmay losehisexperienceand feelingofdirectrealitywithoutfindinganynewrealityopeningbeforehim.Heisthensuspendedin

avoid.Heseemstohimselfdead.Theoldvalueshavedisappearedandnonewoneshavetaken theirplace.Theworldandmanno longerexist forhim.This isbynomeansamerepossibility.Atsometimeorotherithappenstoeveryonewhowishestoattainhighercognition.Hereachesapointwheretohimthespiritinterpretsalllifeasdeath.Thenheisnolongerintheworld.Heisbeneaththeworldinthenetherworld.HeaccomplishesthejourneytoHades.Itiswellforhimifheisnotsubmerged.Itiswellforhimifanewworldopensbeforehim.Eitherhedisappears,orisconfrontedbyanewself.Inthelattercaseanewsunandanewearthappeartohim.Outofspiritualfirethewholeworldhasbeenrebornforhim.

Thus the initiates describewhat happened to them through theMysteries.MenippusrelatesthathejourneyedtoBabyloninordertobetakentoHadesandbroughtbackagainbythesuccessorsofZoroaster.Hesaysthatonhistravelsheswamacrossthegreatwaterand that he passed through fire and ice.We hear that themysticswere terrifiedby adrawnswordandthatbloodflowed.Weunderstandsuchsayingswhenweknowthepointof transition from lower tohighercognition.Weourselveshave felthowallsolidmatter, all thematerialworld,hasdissolved intowater;wehave lost theground frombeneathourfeet.Everythingwehadpreviouslyexperiencedaslivinghasbeenkilled.Thespirithaspassedthroughmateriallifeasaswordpiercesawarmbody;wehaveseenthebloodofsensualityflow.

But a new life has appeared.We have climbed up from the netherworld. The oratorAristides relates,I thought I touched thegodand felthimdrawnear,and Iwas thenbetweenwakingandsleeping.Myspiritwassolightthatonewhoisnotinitiatedcannotspeakof itnorunderstandit.Thisnewexistence isnotsubjecttothe lawsof lower life.Growthanddecaydonotaffectit.Muchmaybesaidabouttheeternal,butoneswordswillbebutsoundandsmoke,(seeNote3)whodoesnotspeakofthesamethingasthosewhospeakofitafterthejourneytoHades.Theinitiateshaveanewconceptionoflifeand

death.Nowforthefirsttimetheyareentitledtospeakaboutimmortality.Theyknowthatwhoeverspeaksofimmortalitywithouttheknowledgegainedthroughinitiationdoesnotunderstandit.Theuninitiatedattributeimmortalityonlytosomethingwhichissubjectto


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the lawsofgrowthanddecay.Themysticsdidnotdesire togain themereconvictionthat thekernelof life is immortal. In theirview, suchaconvictionwouldbeworthless.This isbecause theybelieved the nonmystic simply does not have the eternal livingwithinhim.Ifheweretospeakoftheeternal,hewouldspeakofnothing.Themysticsseek

the eternal itself.Theymust first awaken the eternalwithin themselves; then they canspeak of it. Therefore Platos severe saying has full reality for them: Whoever is notinitiatedissubmergedinthemire,(SeeAuthorsComments)andhealoneenterseternitywhohasexperiencedmystical life.Only in thiswaycanthewords inthefragment fromSophoclesbeunderstood:

Thrice happy they, who, having seen these rites,Then pass to Hades: there to these aloneIsgrantedlife,allothersevilfind.(seeNote4)

ArenotdangersdescribedinspeakingoftheMysteries?Isitnotrobbingmenofhappiness,ofthemostvaluablepartof life,to leadthemtothegateofthenetherworld?Terribleisthe responsibility incurredby such an act.And yet,maywe shirk this responsibility?Thesewerethequestionstheinitiatehadtoaskhimself.Inhisopinionhisknowledgewasto the soul of the people as light is to darkness. But in this darkness dwells innocenthappiness.Themysticswereof theopinion that thishappinessshouldnotbe interferedwith wantonly. For what would have happened in the first place had the mysticbetrayedhissecret?Hewouldhavespokenwords,nothingbutwords.Nothingatall

would

have

happened

through

the

experiences

and

feelings,

which

should

have

evoked

thespiritfromthesewords.Forthis,preparation,exercises,testsandthecompletechangeof senseexperiencewould havebeen necessary.Without these, the hearerwould havebeenflungintoemptiness,intonothingness.Hewouldhavebeendeprivedofwhatgavehimhappinesswithoutbeingable toreceiveanything inexchange. Itmightbesaid thatonecouldnothavetakenanythingfromhim.Forcertainlymerewordscouldnotchangehis life of experience.He could only have experienced reality through the objects of hissenses.One could have given him nothingbut adreadful, lifedestroying apprehension.Thiscouldberegardedonlyasacrime.(SeeAuthorsComments)Theaboveisnolongerfullyvalid today for theacquisitionof spiritual cognition.The latter canbeunderstoodconceptuallybecausemodernman has a capacity to form conceptswhich the ancientslacked.Todaypeople canbe foundwhohave cognition of the spiritualworld throughtheir own experience; they can be confronted by others who comprehend theseexperiences conceptually. Such a capacity for forming concepts was lacking in theancients.

AncientMysterywisdomislikeahothouseplantwhichmustbecherishedandcaredforin seclusion.Tobring it into the atmosphereof everyday conceptions is toput it in anelementinwhichitcannotflourish.Itwithersawaytonothingbeforethecausticverdictof

modernscienceandlogic.Letusthereforedivestourselvesforatimeofalltheeducationwe have received through themicroscope, telescope and theways of thought derivedfromnaturalscience; letuspurifyourhandswhichhavebecomeclumsyandhavebeen
http://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_comments.html#COM05http://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_comments.html#COM05http://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_comments.html#COM05http://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_comments.html#COM05http://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_comments.html#COM05http://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_comments.html#COM05http://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_comments.html#COM05http://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_notes.html#NOT04http://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_notes.html#NOT04http://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_notes.html#NOT04http://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_notes.html#NOT04http://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_notes.html#NOT04http://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_comments.html#COM06http://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_comments.html#COM06http://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_comments.html#COM06http://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_comments.html#COM06http://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_comments.html#COM06http://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_comments.html#COM06http://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_comments.html#COM06http://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_comments.html#COM06http://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_notes.html#NOT04http://wn.rsarchive.org/Books/GA008/English/RPC1961/GA008_comments.html#COM05


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toobusy dissecting and experimenting, so thatwemay enter the pure temple of theMysteries.Forthisatrulyunprejudicedmindisnecessary.

For the mystic, everything depends primarily upon the frame of mind in which he

approacheswhat he feels tobe the highest, the answers to the enigmas of existence.Particularlyinourtime,whenonlythingspertainingtophysicalsciencearerecognizedasdeservingcognition,itisdifficulttobelievethatforthehighestthings,everythingdependsona frameofmind.Cognition therebybecomesan intimateconcernofeachpersonality.Forthemystic,however,itisso.Tellsomeonethesolutionoftheworldenigma!Handittohimreadymade!Themysticwillconsideritnothingbutemptysoundiftheindividualdoesnot confront this solution in the rightmanner.The solution isnothing in itself; itdisintegratesifitdoesnotkindleinhisfeelingtheparticularfirewhichisessential.Letadivinebeingapproachyou!Itmaybenothingoreverything.Nothing,ifyoumeetitinthe

frameofmind inwhichyou confront everyday things.Everything, ifyouarepreparedandattunedtoit.Whatitisinitselfisamatterwhichdoesnotconcernyou;thepointiswhether it leavesyou asyouwere ormakes adifferentman ofyou.But thisdependssolelyonyou.Youmusthavebeenpreparedby the educationanddevelopmentof themost intimate forcesofyourpersonalityso thatwhatthedivine isabletoevokemaybekindled and released in you.What isbrought toyoudependsupon the reception youprepare for it. Plutarch has given an account of this education; he has spoken of thegreeting themysticoffers thedivinebeingwhoapproacheshim:For thegodaddresseseach one ofus aswe approachhimherewith thewords KnowThyself, as a form of

welcome,

which

certainly

is

in

no

wise

of

less

import

than

Hail;

and

we

in

turn

reply

to

him Thou art, as rendering unto him a form of addresswhich is truthful, free fromdeceptionandtheonlyonebefittinghimalone,theassertionofBeing.Thefact isthatwe really have no share in Being,but everything of amortal nature is at some stagebetweencomingintoexistenceandpassingaway,andpresentsonlyadimanduncertainsemblanceandappearanceofitself;andifyouapplythewholeforceofyourmindinyourdesire toapprehend it, it is likeunto theviolentgraspingofwater,which,bysqueezingand compression, loses the handful enclosed, as it spurts through the fingers; even soReason,pursuing theexceedinglyclearappearanceofeveryoneof those things thataresusceptible tomodification and change, isbaffledby the one aspect of its coming intobeing,andby theotherof itspassingaway;and thus it isunable toapprehendasinglethingthatisabidingorreallyexistent.ItisimpossibletosteptwiceinthesameriverarethewordsofHeraclitus,nor is itpossible to layhold twiceofanymortalsubstance inapermanent state;by the suddenness and swiftness of the change in it there comesdispersionand,atanothertime,agatheringtogether;or,rather,notatanother timenorlater,butatthesameinstantitbothsettlesintoitsplaceandforsakesitsplace;itiscomingandgoing.Wherefore thatwhich isborn of itnever attainsuntobeingbecause of theunceasing andunstayingprocess ofgeneration,which, everbringing change,producesfromtheseedanembryo,thenababe,thenachildandinduecourseaboy,ayoungman,amatureman,anelderlyman,anoldman,causingthefirstgenerationsandagestopassawaybythosewhichsucceedthem.Butwehavearidiculousfearofonedeath,wewho


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havealreadydiedsomanydeaths,andstillaredying!Fornotonlyisittrue,asHeraclitususedtosay,thatthedeathoffireisbirthforair,andthedeathofairisbirthforwater,butthecase isevenmoreclearly tobeseen inourownselves: theman inhisprimepassesawaywhentheoldmancomesintoexistence,theyoungmanpassesawayintothemanin

hisprime,thechild intotheyoungman,andthebabe intothechild.Dead isthemanofyesterday, forhe ispassed into themanof today;and themanoftoday isdyingashepassesintothemanoftomorrow.Nobodyremainsoneperson,norisoneperson;butwebecomemanypersons,evenasmatterisdrawnaboutsomeonesemblanceandcommonmoldwithimperceptiblemovement.Elsehowisitthat,ifweremainthesamepersons,wetakedelightinsomethingsnow,whereasearlierwetookdelightindifferentthings;thatwe loveorhateopposite things,andso toowithouradmirationsandourdisapprovals,and that we use other words and feel other emotions and have no longer the samepersonalappearance,thesameexternalform,northesamepurposesinmind?Forwithout

changeitisnotreasonablethatapersonshouldhavedifferentexperiencesandemotions;andifhechanges,heisnotthesameperson,hehasnopermanentbeing,butchangeshisverynatureasonepersonalityinhimsucceedstoanother.Oursenses,throughignoranceofreality,falselytellusthatwhatappearstobeis.(seeNote5)

Plutarchoftenshowshimselftobeaninitiate.Whatheportraysforushereisanessentialconditionofthelifeofamystic.Manacquiresawisdombymeansofwhichhisspiritseesthrough the illusorycharacterofmaterial life.Everything thematerialnatureregardsasexistence,asreality,isplungedintothestreamofevolvinglife.Andmanhimselffaresthe

same

as

the

other

things

of

the

world.

He

disintegrates

before

the

eyes

of

his

spirit;

his

totality is dissolved into parts, into transitory phenomena. Birth and death lose theirdistinctive significance; theybecomemomentsof coming into existence, anddecay likeeverythingelsewhichhappens.Thehighestcannotbe found inconnectionwithgrowthanddecay.Itcanonlybesoughtinsomethingtrulylasting,whichlooksbacktowhathasbeen and forward towhat is to come. To findwhat looksbackward and forward is ahigher stageof cognition. It is the spirit,which is revealed inand through thematerialworld.Thisspirithasnothingtodowithmaterialgrowth.Itdoesnotcomeintoexistencenordecayinthesamemannerasdosensephenomena.Whoeverlivesonlyintheworldofthesenseshasthisspiritlatentwithinhim;whoeverseesthroughtheillusorycharacteroftheworld of the senses has it as a revealed realitywithin him.Whoever achieves thisinsighthasdevelopedaneworganwithinhim.Somethinghastakenplaceinhim,asinaplantwhichatfirsthasonlygreenleavesandthenputsforthacoloredblossom.Certainly,theforcesthroughwhichtheflowerdevelopedwerealreadylatentintheplantbeforetheblossom came into existence,but theybecame reality onlywhen this latter tookplace.Divinespiritualforcesalsoarelatentinthepurelymaterialman,buttheyarearevealedreality only in themystic. Therein lies the transformation that has taken place in themystic. By his development he has added something new to the existingworld. Thematerialworldhasmadeamaterialmanofhimandthenlefthimtohimself.Naturehasfulfilled hermission.Her potential connectionwith the forcesworkingwithinman isexhausted. But these forces themselves are not yet exhausted. They lie as though


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spellbound in the purely natural man, awaiting their release. They cannot releasethemselves; theyvanish intonothing ifmanhimselfdoes not grasp them anddevelopthemfurther,ifhedoesnotawakentorealexistencewhatslumbershiddenwithinhim.Nature evolves from the least to themostperfect.Nature leadsbeingsby an extensive

seriesofstagesfromtheinanimatethroughallformsoflifeuptomaterialman.Maninhismaterialnatureopenshiseyesandbecomesawareofhimself in thematerialworldasarealbeing, capable of transforming itself.He still observes in himself the forces out ofwhich this material nature isborn. These forces are not the object of transformationbecause they gave rise to the transformation. Manbears them within himself as anindication that something liveswithinhim, transcendinghismaterialperception.Whatmaycomeintoexistencethroughtheseforcesisnotyetpresent.Manfeelssomethinglightupwithin himwhich has created everything, including himself; and he feels that thissomethingwill spur him to higher achievement. It iswithin him; it existedbefore his

materialappearance,andwillbethereafterit.Throughithehascomeintobeing,andhemaygrasp it, and himselfparticipate inhis creation. Such feelings lived in the ancientmysticafterinitiation.Hefelttheeternal,thedivine.Hisdeedswillbecomeapartofthecreative activity of thedivine.Hemay say to himself: I havediscovered ahigher Iwithinme,butthisIsurpassestheboundariesofmymaterialgrowth;itexistedbeforemybirth,itwillexistaftermydeath.CreativelythisIhasworkedthroughouteternity;creativelyitwillworkineternity.MymaterialpersonalityisacreationofthisI.Butithasincorporatedmewithinit;creativelyitworksinme;Iamapartofit.WhatIamnowabletocreateissomethinghigherthanthematerial.Mypersonalityisonlyamediumfor

this creative force, for this divine,withinme. In thisway themystic experienced hisapotheosis.

Themysticnamedtheforcethuskindledwithinhim,histruespirit.Hewastheresultofthisspirit.Itseemedtohimasthoughanewbeinghadenteredhimandtakenpossessionof his organs. Thiswas abeingwhich stoodbetween hismaterial personality and theSovereignPowerofthecosmos,theGodhead.Themysticsoughthistruespirit.Hesaidtohimself,Ihavebecomemaninthegreatnaturalworld.Butnaturehasnotcompletedhertask.Imyselfmusttakeoverthiscompletion.However,Icannotdothisinthegrossrealmofnature towhichmymaterialpersonality alsobelongs.Whatever candevelop in thisrealmhasdeveloped.ThereforeImustescapefromthisrealm.Imustcontinuetobuildinthe sphere of the spiritual, where nature has stood still. I must create for myself abreathing space which cannot be found in outer nature. This breathing space waspreparedforthemysticsintheMysterytemples.Theretheforcesslumberingwithinthemwere awakened; there they were transformed into higher creative spiritnatures. Thistransformationwas a delicate process. It could not endure the rough elements of theoutdoors.Whentheprocesswascompleted,throughitmanhadbecomearockgroundedin theeternal,able todefyallstorms.Buthewasnotpermitted tobelieve thathecouldcommunicatehisexperiencesintheirdirectformtoothers.


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PlutarchinformsusthatintheMysteriesitispossibletogaintheclearestreflectionsandadumbrationsofthetruthaboutthedaemons.(seeNote6)AndfromCicerowelearnthatthoseoccultMysteries...wheninterpretedandexplainedprovetohavemoretodowithnaturalsciencethanwiththeology.(seeNote7)Fromsuchcommunicationsweseeclearly

that for themystic thereexistedahigher insight intonaturalsciencethan thereligionofthepeoplecouldgive.Moreoverthisshowsthatthedaemons,thatis,thespiritualbeings,andthegodsthemselvesrequiredexplanation.Beingsareapproachedwhoareofahighernature than thedaemons andgods.And this is in thenature ofMysterywisdom.Thepeoplepicturedgodsanddaemons in images takenentirely from theworldofmaterialreality. Surely onewho could penetrate the essence of the eternalwasbound to loseconfidenceintheeternalnessofsuchgods!HowcouldZeus,asthepeoplepicturedhim,beeternalwhenhehadthecharacteristicsofamortalbeing?Onethingwascleartothemystic:manattainshisideaofthegodsinadifferentmannerfromhisideasaboutother

things.An object in the externalworld compelsme to form a definitive idea of it. Incontrasttothistheformationofideasofthegodshassomethingfree,evenarbitrary,aboutit.The compulsion of the externalworld is lacking.Reflection teachesus thatwith thegodswe imaginesomething forwhich there isnoexternalcontrol.Thisputsman intoastateof logicaluncertainty.Hebegins to feel thathe is thecreatorofhisgods.Heevenasks himself:How do I come to transcend physical reality inmyworld of ideas? Themysticmust devote himself to such thoughts. The doubtswhich thenbeset himwerejustified.Hecouldthinktohimself:Letussimplylookatalltheseideasofthegods.Aretheynotsimilartothecreatureswemeetintheworldofthesenses?Hasnotmancreated

thembymentallyaddingor subtracting thisor thatqualityessentiallybelonging to theworld of the senses?Thebarbarianwho loves hunting creates a heaven for himself inwhich themostglorioushuntsof thegods takeplace.TheGreekpeoplesOlympuswithdivinitieshavingtheirprototypeintherealitywhichiswellknowntohim.

The philosopher Xenophanes (575480 B.C.) referred to this factwith crude logic.WeknowthattheolderGreekphilosopherswereabsolutelydependentonMysterywisdom.ThiswillbedemonstratedinrelationtoHeraclitusinparticular.Forthisreasonthesayingof Xenophanes canbe accepted without reservation as a convictionbased on mysticknowledge.Hesays:

But men have the idea that gods are born,And wear their clothes, and have both voice and shape.But had the oxen or the lions hands,Or could with hands depict a work like men,Were beasts to draw the semblance of the gods,The horses would them like to horses sketch,To oxen, oxen, and their bodies makeOfsuchashapeastothemselvesbelongs.(seeNote8)

Throughsuchinsightmanmaybecomedoubtfulofeverythingdivine.Hemayrejectthelegendsof thegodsandacknowledgeas realityonly thatwhathismaterialperceptions
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compel him to acknowledge. But the mystic did not become such a doubter. Heunderstoodthatthedoubterwas likeaplantwhichsaid to itself:Mycoloredblossom isvain andworthless, for I am complete inmy green leaves;what I add to them onlyincreases the illusoryappearance.Butneither could themystic remain contentwith the

gods thuscreated, thegodsof thepeople. If theplantcould think, itwouldunderstandthattheforceswhichhadcreatedthegreenleavesarealsodestinedtocreatethecoloredblossom.Anditwouldnotrestuntilithad investigatedtheseforcesforitselfinordertoseethem.So itwas for themystic inrelation tothegodsof thepeople.Hedidnotdenythemnordeclarethemtobevain,butheknewthattheywerecreatedbyman.Thesamenatural forces, the same divine elements which work creatively in nature also workcreativelyinthemystic.Inhimalsotheyengenderideasofthegods.Hewishestoseethisforcewhich iscreatinggods.It isnot like thegodsof thepeople; it issomethinghigher.Xenophanesalsoindicatesthis:

One God there is, midst gods and men supreme;Inform,inmind,unliketomortalmen.(seeNote9)

ThisGodwas also theGod of theMysteries.He couldbe called a hiddenGod, fornowheresoitwasthoughtisHetobefoundbythepurelymaterialman.Directyourgaze outward toward objects; you find no divinity. Exert your intelligence; youmayunderstand the lawsbywhich things come into existence anddecay,butyour intellectshowsyou nothingdivine. Saturate your fantasywith religious feeling; you can create

pictures

of

beings

which

you

may

take

to

be

gods,

but

your

intellect

dissects

them

for

you,

for itproves toyou thatyouyourselfcreated them,andborrowed thematerial for theircreationfromthematerialworld.Insofarasyou,as intellectualman,considerthe thingsaboutyou,youmustdenythegods.ForGodisnotthereforyoursensesorintellect,whichexplainmaterialperceptions.Godismagicallyconcealedintheworld.AndyouneedHisownforceinordertofindHim.Thisforceyoumustawakenwithinyourself.Thesearetheteachings which a neophyte of ancient times received. Thenbegan for him the greatcosmicdramainwhichhewasengulfedalive.Thisdramaconsistedofnothinglessthanthe releaseof thespellboundGod.Where isGod?Thiswas thequestion themysticputbeforehissoul.God isnot,butnature is.Hemustbe found innature.InnatureHehasfound an enchanted tomb. Thewords, God is Love, are graspedby themystic in ahigher sense. ForGod has carried this Love to its uttermost.He has givenHimself ininfiniteLove;HehasdiffusedHimself;HehasdividedHimselfintothemanifoldvarietyofnatural things; they live,andHedoesnot live in them.He rests in them.He lives inman.Andman can experience the life ofGod in himself. If he is to letHim come tocognition hemust release this cognition creatively in himself.Man now gazes intohimself.Asahiddencreativeforce,asyetunincarnated,worksthedivinityinhissoul.Inthissoul isaplacewhere thespellbounddivinitycancome to lifeagain.Thesoul is themotherwhobynaturecanconceivethedivinity.Ifthesoul isfructifiedbynature itwill

givebirthtoadivinity.Outofthemarriageofthesoulwithnatureadivinitywillbeborn.Thisisnolongerahiddendivinity;itisrevealed.Ithaslife,perceptiblelife,andwalks


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amongmen.Itisthereleasedspiritinman,theoffspringofthespellbounddivinity.ItisnotthegreatGod,whowas,isandwillbe,butitcanbetakenasHisrevelationinacertainsense.TheFatherrests inconcealment, theSon isborn tomanoutofhisownsoul.Thusmysticcognitionisarealeventinthecosmicprocess.ItisthebirthofanoffspringofGod.

It isaneventasrealasanyothernaturalevent,onlyonahigher level.This is thegreatsecretof themystic, thathehimself creatively releaseshisdivineoffspring,buthealsoprepareshimselfbeforehandtoacknowledgethisdivineoffspringcreatedbyhimself.Thenonmystic lacks the experience of the fatherof this offspring.For this father slumbersunderaspell.Theoffspringappearstobevirginallyborn.Thesoulappearstohavebornehimwithoutfructification.All itsotheroffspringareconceivedbythematerialworld.Intheircase the fathercanbeseenand touched.Hehasmaterial life.Thedivineoffspringaloneisconceivedoftheeternal,hiddenFatherGodHimself.

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(eBook - Antroposofia - EnG) - Rudolf Steiner - Christianity as Mystical Fact and the Mysteries of Antiquity