Building Stones for an Understanding of the Mystery of Golgotha E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2015

Beschreibung

'If one is unable to conceive of the Christ mystery as a true reality, one also cannot develop any ideas and concepts relating to the rest of world existence that are imbued with reality, which really penetrate to the truth '. – Rudolf SteinerIn a series of 17 lectures, Rudolf Steiner throws new light on the historical background and esoteric meaning of what he refers to as the central event of human and earthly history: the Christ mystery or 'the Mystery of Golgotha'. Basing his commentaries on personal spiritual research, Steiner emphasizes the key nature of the Mystery of Golgotha, through which '...something was accomplished which has to do not with the moral order alone but with the whole world-order in its entirety'. This relates to a transformation of the spiritual environment of the earth and a potentially radical change in human consciousness.Building on the core themes of this course, Steiner presents a variety of fascinating topics, including: original sin and the idea of resurrection; faith and knowledge; the nature of sleep and the riddle of fatigue; the violation of the mysteries by the Roman Emperors; the teachings of Mani and Augustine; our relationship to the dead in spiritualistic séances; and the correspondence between the Platonic year, a day in a person's life and a human life-time.Although first delivered to audiences a century ago, these lectures have lost none of their resonance; indeed, their essential message is perhaps more relevant than ever. They are published here in a new translation and for the first time in a complete English edition.'So let us endeavour to make spiritual science our own not merely as a teaching but as a language, and then wait until we find the questions in this language that we may address to Christ. He will answer, yes He will answer!'

Leseprobe

BUILDING STONES

FOR AN UNDERSTANDING OF THE

MYSTERY OF GOLGOTHA

BUILDING STONESFOR AN UNDERSTANDING OF THE

MYSTERY OF GOLGOTHA

Human Life in a Cosmic Context

Seventeen lectures given in Berlin between 6 February and 8 May 1917

TRANSLATED BY SIMON BLAXLAND-DE LANGE

INTRODUCTION BY MARIE STEINER

RUDOLF STEINER

RUDOLF STEINER PRESS CW 175

The publishers gratefully acknowledge the generous funding of this publication by the estate of Dr Eva Frommer MD (1927–2004) and the Anthroposophical Society in Great Britain

Rudolf Steiner Press Hillside House, The Square Forest Row, RH18 5ES

www.rudolfsteinerpress.com

Published by Rudolf Steiner Press 2015

Originally published in German under the title Bausteine zu einer Erkenntnis des Mysteriums von Golgatha (volume 175 in the Rudolf Steiner Gesamtausgabe or Collected Works) by Rudolf Steiner Verlag, Dornach. Based on shorthand transcripts and notes, not reviewed by the speaker. This authorized translation is based on the latest available (third) edition of 1996 edited by H. Wiesberger and Ulla Trapp

Published by permission of the Rudolf Steiner Nachlassverwaltung, Dornach

© Rudolf Steiner Nachlassverwaltung, Dornach, Rudolf Steiner Verlag 1996

This translation © Rudolf Steiner Press 2015

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publishers

A catalogue record for this book is available from the British Library

ISBN 978 1 85584 471 1

Cover by Mary Giddens

Typeset by DP Photosetting, Neath, West Glamorgan

CONTENTS

Translator's Preface

Introduction, by Marie Steiner

Words of Commemoration

HUMAN LIFE IN AN COSMIC CONTEXT

LECTURE 1BERLIN, 6 FEBRUARY 1917

Materialistic or spiritual attitudes towards the spiritual world in relation to a book by Oliver Lodge. The relationship to the dead in spiritualistic seances. The appearance of the etheric Christ in the twentieth century. The preparation for this event since 1909.

LECTURE 2BERLIN, 13 FEBRUARY 1917

Development of inner forces. Engagement with the dead in ancient times and now. Man as a part of the cosmic order: the correspondence between the Platonic year (25,920 years), a day in a person's life (25,920 breaths) and a human lifetime (25,920 days).

LECTURE 3BERLIN, 20 FEBRUARY 1917

The three meetings of the human soul with the Spirit, the Son God and the Father God. Their influences until the end of life and after death. The nature of the third meeting in the event of early death and suicide. The development of a feeling for the holiness of sleep.

LECTURE 4BERLIN, 27 FEBRUARY 1917

The division of the world of present-day humanity into a mechanistic natural order and a moral, cosmic order. Further observations regarding the three meetings of the human soul with the regions of the spiritual world. The moral element as the germinal force of a future natural order.

LECTURE 5BERLIN, 6 MARCH 1917

The nature of sleep. The riddle of fatigue. The division of man into head, chest and abdomen. The relationship of the ego to one's bodily nature (in sleep consciousness, dream consciousness and waking consciousness) and to the spiritual domain. Engagement with the dead. The need to form a bridge between the physical and spiritual worlds.

LECTURE 6BERLIN, 13 MARCH 1917

Further observations regarding the three meetings of the human soul with the principle of the Spirit, the Son and the Father. The sleeping human being and the world of the stars. The mysteries of winter. Christ and the cycle of the year. Mysteries of the cycle of the year and the social question. Man's relationship to the various directions in cosmic space. The engendering of the living from the nonliving in the laboratories of the future in connection with the position of the stars.

LECTURE 7BERLIN, 20 MARCH 1917

Saint-Martin's book Des erreurs et de la vérité and its influence on the cultural life of Europe. The three principal ideas of the book—mercury, sulphur and salt—and their spiritual-scientific correspondence with man's metabolic, respiratory and nervous systems. Mercury, sulphur, salt: concepts of an old system of thought. German theosophists of the eighteenth century: Bengel and Oetinger. The concepts that Saint-Martin and Oetinger did not think through consistently and their continuation in modern thought-forms through spiritual science.

Building Stones for an Understanding of the Mystery of Golgotha

LECTURE 8BERLIN, 27 MARCH 1917

Palestinian mysteries. The Pauline distinction between ‘psychic’ and ‘spiritual’ man. Gnosis, historical materialism and scientific world-view.

LECTURE 9BERLIN, 3 APRIL 1917

Pagan mysteries. The Phrygian Attis cult. Trichotomy of body, soul and spirit. The elimination of the idea of the spirit. Original sin. The Risen One.

LECTURE 10BERLIN, 10 APRIL 1917

The mysteries of the kingdom of heaven. The inner Word. The fourfold aspect of the Gospels as a manifestation of the coming Christ impulse.

LECTURE 11BERLIN, 12 APRIL 1917

The deeply Christian impulse of Goethe. Physical and moral aspects. The ‘lost Word’. The power of faith as a miraculous quality.

LECTURE 12BERLIN, 14 APRIL 1917

The anti-Goethean world-view. The mysteries and life. The violation of the mysteries by the Roman Emperors.

LECTURE 13BERLIN, 17 APRIL 1917

The Imperium Romanum and Christianity. The exploitation of initiation mysteries by the Emperors. Constantine and the Palladium.

LECTURE 14BERLIN, 19 APRIL 1917

Julian the Apostate. Paganism. Christianity. The teachings of Manichaeism and the Augustinian principle. The continuation of the old pagan sacrifice in the Mass.

LECTURE 15BERLIN, 24 APRIL 1917

The Mithras mysteries and the mysteries of Eleusis. The pagan principle of initiation and the earliest Church Fathers. The mystical experience of solitude and the threefold inner path of knowledge of Aristotle. The second crucifixion of Christ as a historical phenomenon in the extermination of the mysteries through the impulse of Constantine. The Resurrection as an inner mystical experience. The idea of resurrection.

LECTURE 16BERLIN, 1 MAY 1917

Echoes of ancient cultures. The spirit of communion in the sense of the Mithras mysteries. The future, as Nietzsche perceived it. Kjellén's book The State as Organism.

LECTURE 17BERLIN, 8 MAY 1917

The eye of the soul. The appearance of clairvoyant forces in the present. Swedenborg's imaginative perception. Views about immortality before and after the Mystery of Golgotha. Faith and knowledge.

Notes

Rudolf Steiner’s Collected Works

Significant Events in the Life of Rudolf Steiner

TRANSLATOR'S PREFACE

Marie Steiner's introduction was written in the fateful year of 1933 for the first publication of lectures eight to fifteen of this book, lectures which form the core of the cycle generally known in English under the title given to the present volume in both German and English. However, from both external and internal evidence there is every reason to think of these lectures as a single whole. In the first place they were given in Berlin in an unbroken sequence of three months, mostly on a weekly basis but with additional lectures around the period of Easter, and clearly represented a fresh impulse on the part of Rudolf Steiner (who had not lectured in Berlin since July 1916) and were separated by three weeks from any subsequent lectures in that city. More fundamentally, however, Rudolf Steiner's real intentions on focusing in these central lectures on the historical background and esoteric context of the Mystery of Golgotha only become apparent from a study of the preceding first seven lectures, the theme of which is recapitulated in lectures sixteen and seventeen. This becomes particularly clear from the fourth lecture of the group of lectures entitled here ‘Human Life in a Cosmic Context’; and it may be helpful to illustrate this by means of a more detailed analysis of the first part of this lecture.

After referring to the three meetings that the human individual has in varying rhythmic frequencies with spiritual beings in the course of earthly life, which he has described in the third lecture (one of which takes place every night, the second once a year and the third once in a lifetime), Rudolf Steiner breaks off his study of the spiritual context of earthly life in order to turn his attention to the extent to which conventional scientific ideas have not only come to dominate the way that people think about their lives but also, more importantly, how they feel and act. His particular concern here is to emphasize the alarming nature of the gulf between a conception of the world of outward facts which ‘states that the Earth and the whole fabric of the heavens was formed in accordance with purely physical and also chemical earthly laws from a purely material cosmic mist .. ., that it has been developing in accordance with these laws and will, so it is thought, come to an end which will be determined by these same laws’, on the one hand, and, on the other, ‘the moral world, the world of moral feelings’. He goes on to indicate that if these materialistic assumptions become sufficiently ingrained,

there is room for a more spiritual dimension—and especially for the moral element—only in a certain way. For just consider: if the world really did arise in the way envisaged by [a] theory [of this nature] and if it were to come to an end through physical forces alone and all human beings with their ideas, feelings and will impulses were to perish with it, what ... would become of the whole moral dimension of the world if everything else is disregarded? Of what significance would it be that—on the basis that the world as we know it had perished—we had once said that this is good, this is evil; this is right and this is wrong? These would be nothing but ideas from a forgotten era, swept away as something which, if this theory were correct, could not live on even as a dim memory. Then the situation would be that the world would perish through the same mechanistic causes, the same physical and possibly chemical causes, whence it arose. From these same forces phenomena swell up like bubbles, which represent human beings. Within these human beings moral concepts of right and wrong, good and evil arise. Nevertheless, the whole world returns to the silence of the grave. The whole edifice of right and wrong, of good and evil, has been an illusion of human beings; and it is forgotten and vanishes without trace when the world has become a ‘grave’ . .. Indeed, these moral forces hover as a great illusion over the mechanistic world-order and will vanish into oblivion when the world is transformed into a grave.

This illusion, which, as Rudolf Steiner goes on to say, is sustained by the inner need to believe in something, will be powerless to stave off the enactment of such a future reality.

Except, of course, that—as it is the purpose of these first seven lectures to demonstrate—this whole materialistic scenario is untrue (although, as Rudolf Steiner indicates later on in the fourth lecture, it would already have become true if the Mystery of Golgotha had not taken place). In recent centuries, people have largely lost any real conception of the Christ mystery such that ‘it irradiates the whole of their thinking and feeling’. For ‘if one is unable to conceive of the Christ mystery as a true reality, one also cannot develop any ideas and concepts relating to the rest of world existence which are imbued with reality, which really penetrate to the truth’. It is the main purpose of this whole cycle of seventeen lectures to interpret the Christ mystery, or the Mystery of Golgotha, in the light of this statement; and Rudolf Steiner goes on to emphasize in this fourth lecture that this has to do not with Christ's moral teachings, however sublime they may be, but with ‘the realization that in the Mystery of Golgotha something was accomplished which has to do not with the moral order alone but with the whole world-order in its entirety’.

Rudolf Steiner gave these lectures in Berlin in the course of a world military conflagration which he frequently laments with deep sorrow in the lectures; and when Marie Steiner wrote her introduction Europe was about to plunge the world into a further conflict of massive proportions, one particular feature of which was the endeavour to annihilate that race which historically had the task of preparing for the incarnation of the human bearer of the Christ. One effect of this was to darken the light of wisdom without which neither the Incarnation itself nor the mission of ‘anthropos-sophia’ in our own time is inherently possible. A century after these lectures were given it would seem that there is an even more overwhelming need to understand the essential message of these lectures, which is to recognize that man and his earthly home have now been wholly impregnated with a spiritual consciousness which formerly had to be sought elsewhere in a realm of wisdom (currently degenerated into mere information). Moreover, the existential dilemma reflected in the words of Friedrich Nietzsche from the sixteenth lecture, which applies no less to our own century, continues to find a response in the words of affirmation from the first lecture, where Rudolf Steiner is testifying to the active presence and companionship for modern humanity of the etheric Christ: ‘As Christ approaches in His etheric reality, the time will come when people will learn to consult Christ not only on behalf of their own inner being but in connection with what they want to undertake here on Earth through that part of them which is immortal ... So let us endeavour to make spiritual science our own not merely as a teaching but as a language, and then wait until we find the questions in this language that we may address to Christ. He will answer, yes He will answer!’

Simon Blaxland-de Lange, Easter Sunday 2015

INTRODUCTION*

In these lectures the central event of human and earthly history, the Mystery of Golgotha, is considered from a historical perspective, on the basis of what spiritual-scientific research has established as to the fact of man's origin from the realms of the spiritual hierarchies, his Fall and his ever greater entanglement in matter, his awakening to sense-perception and his being burdened by what the Holy Scriptures call original sin; and then also his gradual ascent through a series of repeated earthly lives which develop his self-consciousness and give him the possibility of moral purification, a strengthening of the ego and a return to the spirit.

The significance of Earth existence can be found only in this steady, constant path of soul development. The lofty aim of human perfection can be attained only in many lives, which through the manifold trials and tests that they bring lead to a consciousness where wakefulness is increasingly enhanced. This knowledge was withdrawn for a while from the West in order that the individual personality within man might be both sought and found. A sharpness and precision of the practical intelligence had to be developed in order to make use of matter, to get to grips with its inherent possibilities in order in this way to discern something of its mysteries, and by virtue of the intellectual discipline thus acquired to gain a sure support for the investigation of spiritual laws. Only in this way could the earlier passive perception of supersensible cosmic realities be transformed into knowledge and research through the strengthening of soul forces. The fading vision of the spiritual worlds disappeared in the course of time specifically amongst those peoples at the forefront of these developments; and it must now be rediscovered on a new level through an inner activity that is strengthened by the ego. We stand now at this great turning point. The limitation of our view of spiritual reality has now extended to the point where it is threatened with turning into blindness. The immense destructive phenomena of western culture are a consequence of this intellectual blindness.

A new way of observing history from the aspect of the spirit must be given to mankind. Rudolf Steiner has assembled the building stones for this. Into the very midst of world history he places the Mystery of Golgotha, which from the context of the sovereign might of divine justice provides the balancing influence to the Fall of man into original sin. He sheds as much light on this mysterious event as is accessible to our intuitive understanding today. In this way something that we had virtually lost—the significance of the moral order over and against the natural order—comes once more to the fore. Through human guilt the paths of the Gods and human beings went their separate ways; but through the deed of atonement wrought by the man who had become God they were restored to unity and mutual interpenetration. Until this point the mysteries and the cultic ceremonies associated with them had formed a bridge from God to man and had created the places whence the will of the gods was able to exert its influence upon the destiny of a humanity that was becoming ever more engulfed in matter. They gave those seeking knowledge—after a long series of trials—the possibility of reuniting their spiritually awakened consciousness with the divine will. They contributed towards preparing the way for the descent of the divine Being who had resolved to protect mankind from the ultimately destructive consequences of original sin and to take them upon Himself, thus fulfilling the deed of redemption for the Earth. This deed of rescuing the Earth and the future of mankind makes it no less necessary for the human individual to work independently from the very foundations on his own moral redemption. It lies in man's free will to grant Christ access to his own being, to receive Him in an inwardly enlivening way to the point where the forces of healing take hold of his guilt-laden inner being and free it from the consequences of original sin.

If they are to will this, people today need to understand and know. A pious feeling life is no longer enough. They have to take into their consciousness what is later to be transformed into will. Obedience to the decrees of authoritarian powers where the requisite insight is lacking will all too surely stir rebellion in the human conscience. Not even the harshest means employed to wipe out heresies have been able to eradicate them. Where there seemed to be success outwardly, a germinal element continues to live on in secret and tries with renewed force to make itself felt. Today we are confronted by a worse danger than ever threatened even the most arduous path of a heretical movement: cynicism, the impulse of godlessness, the sharp, caustic scorn of anything spiritual. In order to withstand this impulse which destroys true human dignity already at a young age and to conquer it, we must enter more deeply into a knowledge of ourselves and of the world than has been possible until now; we must delve into the origins of human existence and appreciate the superficiality of the modern way of viewing history; we must penetrate the veils of Church history and investigate the extent to which the Churches have fulfilled their task and to what extent they have been unfaithful to it. We must also gain an insight into how much of their worthy spiritual heritage the authoritative power of the clergy have suppressed through forcible external measures and have not allowed to exist alongside them, and the reasons that have played into this. We need to understand, for example, why the ancient mystery centres were destroyed with such a radical zeal and thoroughness and their documents consigned to oblivion, whereas the formative nature and the juridical spirit of Rome have so strongly and surely dominated the way that the Church has developed—so strongly that those who were associated with the original Christian Church of Palestine, which still had an intimate connection with the mysteries, felt obliged to bring their impulses to the world through a spiritual stream different from that emanating from Rome. They became the representatives of a parallel esoteric stream which—as for example in Ireland and its Scottish spiritual colonies—was able until a certain point to develop freely and vigorously but soon provoked the anger of the Roman clergy and was then opposed and annihilated. It was in this way that first Gnosticism was eradicated and Arianism stifled, and something similar happened with those movements emanating from Manichaeism which entered Europe by way of the Balkans. These streams are lost in the mists of history; they are presented to the ignorant and the credulous by their opponents in a distorted form. A true consideration of history must attribute the very greatest significance to these phenomena, if it is to lay any claim to seriousness and soundness.

Any such historical survey must be grounded in anthroposophy, which can alone enable us to enter into the depths of history and can offer an overview of and a proper context for what has taken place in the world and amongst mankind. It is where nature and spirit, the natural world and the divine and human world, are united that we find the key to the mysteries of existence and to that greatest of mysteries, which world history in its present form seeks totally to evade but the fathoming and elucidation of which is a primary aim of anthroposophical research, seeking as it does the gradual development of an intuitive understanding of the depths of the Mystery of Golgotha. The life's work of Rudolf Steiner was devoted to the fulfilment of this aim.

Marie Steiner

* Written for the first edition of 1933.

HUMAN LIFE IN A COSMIC CONTEXT

During the war years the following commemorative words were spoken by Rudolf Steiner before every lecture that he gave to members of the Anthroposophical Society in the countries affected by the war:

My dear friends, we call to mind the guarding spirits of those who are out on the battlefields where war is now raging:

Spirits watching over your souls,

May thy wings bring

Our petitioning love

To the human beings on Earth entrusted to thy care,

That, united with thy power,

Our plea may radiate help

To the souls

Whom we seek lovingly to reach.

And as we turn to the guarding spirits of those who have, because of these tragic events, already passed through the gate of death:

Spirits watching over your souls,

May thy wings bring

Our petitioning love

To the human beings in the heavenly spheres entrusted to thy care,

That, united with thy power,

Our plea may radiate help

To the souls

Whom we seek lovingly to reach.

And may the Spirit whom we have for some years sought to approach through our spiritual science, the Spirit who passed through the Mystery of Golgotha for the salvation of the Earth and for the freedom and advancement of mankind, may He be with thee and thine arduous duties!1

LECTURE 1

BERLIN, 6 FEBRUARY 1917

LET me first express my deep satisfaction that I can be with you once again. This would have happened before had there not been an urgent need to bring the work on the Group that has often been referred to here,2 which is to stand in the east of the building in Dornach and portrays the Representative of Humanity in relation, respectively, to the ahrimanic and luciferic powers, to the point where it can be worked on further without me. In our present time it is necessary to have forethought for the future; and in view of such events as may be impending it seemed to me absolutely necessary to take the work on this Group to where it is now. Moreover, times such as these must necessarily bring home to us in a quite particular way that being together in a spatial sense on the physical plane is not the only means of maintaining the strength and integrity of our relationship to spiritual science; for sharing in the thoughts and convictions of our spiritual-scientific endeavours—even if only in the realm of thoughts—has the potential to bring us through this difficult time of tribulations and sorrow and, hence, be a test for the strength of our spiritual-scientific aspirations.

Since the last time that we were together here, we have had to lament the loss from the physical plane of our dear Fraulein Motzkus3 and other dear friends who have left the physical plane because of the events overshadowing our times. It is particularly painful no longer to see Fraulein Motzkus amongst those dear friends who have for so many years participated in our spiritual-scientific endeavours. She has belonged to our movement since its beginnings. From the first day, from the first gathering in the smallest circle, she has throughout been in our midst as a member devoted in a very heartfelt way to our movement, participating in a most intimate way in all its phases, all its developmental trials; and above all she has maintained through all the events that have come our way an invincible loyalty in the deepest sense of the word to what we have set out to do, a loyalty which sets an example to those who really want to be devoted members of the anthroposophical movement. And so we look upon this great and beloved soul in the worlds of spiritual existence to which she has ascended, maintaining that bond of loyalty with her that has grown and strengthened over many years, in the knowledge that we are united with her soul for ever. It was not long ago that Fraulein Motzkus herself suffered the loss of a dear friend whom she will now so soon have found again in the spiritual world; and the manner in which she accepted this loss was characteristic of the way that a person bears such a blow out of a true conception of the spiritual world. The active interest with which Fraulein Motzkus participated until her last days in the most important events of our time was indeed something to admire. She would often tell me that she would like to continue living on the physical plane until the momentous events in the midst of which we are now living have been resolved. So she will now in her present state be able to follow these events to which she was so intimately and avidly attached with a freer vision, with a firmer sense for the evolution of mankind. And so may our hearts be entrusted with the commitment that, to the extent that we are able, we will unite our thoughts and the active forces of our soul with this faithful spirit, with this faithful and much-loved member of our movement, so that we may know that—because of the very particular connection with us on the physical plane—we are one with her also in times to come, when she will dwell among us in another form.

The times in which we are living are such that we are given ever greater and greater incentive to ask ourselves what significance the aspiration towards higher knowledge necessarily has for the human race both in the present and in the near future. The events going on around us call forth a condition of stupefaction in many people today, even though there is little awareness of this; while what is actually going on, and how deeply influential what is happening is on human evolution, are things that those who survive such a catastrophe on the physical plane come to be fully aware of only after a certain time. So much the more must we endeavour to call to mind thoughts which are able to shed light on the tasks and goals of this spiritual-scientific movement which is so necessary for mankind. And since we are now again together after quite some time, it will perhaps be especially fruitful to express some specific aspects of our view of this spiritual science in a few brief thoughts—or, to put it somewhat more clearly, the kind of view that can emerge quite naturally from this spiritual science which we have now been cultivating for many years.

It is noticeable that there are individuals scattered everywhere today who are developing the longing to draw near to the spiritual world, even though unfortunately materialism is not diminishing in intensity. Precisely because of the various forms in which the longing for the spirit manifests itself, there is a need for us to call to mind the specific nature of our quest for spiritual life and activity. In England at present the search of a prominent scholar for the spiritual world is making a considerable impression upon a large number of people there. It is indeed an extraordinary phenomenon that a man who is reckoned to be a scientist of the highest order should have written a comprehensive book—with a quite distinctive form—about the relationship of humanity on Earth with the spiritual world. Sir Oliver Lodge,4 who has been working for years in a variety of ways to extend the scientific knowledge that he has acquired in such a way that it can give him information about the spiritual world, has written a thick book about a particular instance of a relationship that he is wanting to cultivate with the spiritual world. This particular instance can be described as follows.

Sir Oliver Lodge had a son, Raymond Lodge, who in 1915 was fighting on the English side in the war in Flanders. Although his parents knew that their son was still at the front, they received some strange news from America, news which spiritualists with a materialistic attitude must without doubt have found most striking. The news was presented in such a way that one was led to understand that the English psychologist Myers,5 who many years ago had studied the relationship of the physical world to the spiritual world and had by this time been in the spiritual world for several years, would shortly be looking after young Raymond Lodge. At first it was not clear to what this might relate. There was some delay in the news reaching Sir Oliver Lodge. It arrived when Raymond Lodge, his son, had already fallen—I think it was a fortnight later, but I cannot be exactly sure. So the news of his death was received, and in addition there was this information from America—imparted by mediums—advising his parents to go to English mediums. And so they did so, approaching mediums towards whom Sir Oliver Lodge had a critical attitude. (I shall have more to say presently about the significance of this.) Sir Oliver Lodge is a scientist and is trained to examine such things in a scientific way. He went to work in the way that he approached his work in his laboratory. What emerged from this was an indication given not by one but by several mediums: Raymond's soul wanted to communicate with Sir Oliver and his family. All sorts of communications followed, including automatic writing and knocking, which not only Sir Oliver Lodge himself but other members of his family—who had hitherto had a thoroughly sceptical view of such matters—found wholly convincing. Raymond Lodge's soul indicated, among other things, that Myers, who had long predeceased him, was acting as his guardian; and he told his family many other things about his last days before he died, together with much else which was of significance to his parents and his family, and made a great impression, especially because the various things that Raymond Lodge imparted through the mediums were directly addressed to the family and particularly to Sir Oliver. I should add that not only his family but also Sir Oliver found that the way that the seances were conducted was most strange, and the wider public—in so far as they were able to follow them—found them most extraordinary. They would not have surprised someone who has experience of such things, for in actual fact anyone with any sort of familiarity with the technique and process of such seances would know about the way that communication with the dead was conducted by mediums. One factor in particular, however, made an especially deep impression in England, and it was doubtless calculated to evoke conviction among large numbers of educated Englishmen and also Americans—the sort of conviction that in our sceptical age had previously been largely absent but was ignited among these people by this affair and will continue being ignited. The factor that made so strong an impression on the Lodge family (and on Sir Oliver Lodge in particular) as well as on the wider public can be characterized as follows.

Photographs taken while Raymond Lodge was still alive were described by one of the mediums. The way that they were described was that Raymond Lodge himself was expressing to the medium through rapping sounds what the photographs were about. By this means a group photograph was described; that is to say, it emerged through the medium that the soul of Raymond Lodge wanted to describe a photograph that had been taken of him in a group shortly before he passed through the portal of death. From beyond the threshold he was saying that he had had himself photographed with some of his comrades, who had been photographed in two groups one behind the other; this was how they were arranged, and this was his position. He then went on to indicate that several photographs were taken one after another, as photographers tend to do. He described exactly how these photographs taken in rapid succession differed from one another. He was—he said—always sitting on the same chair, also with the same approximate gesture, though the position of his arm and other similar details were slightly different. This was related with great precision. Now the Lodge family knew nothing of these photographs, they had no idea that photographs had been taken. So there was this situation, that through the agency of the medium a series of group photographs had been described which portray Raymond Lodge with several of his comrades. After some time, approximately a fortnight, these photographs were sent to Sir Oliver Lodge from France, and they corresponded exactly to the way they had been described through the medium in accordance with the indications given by the soul of Raymond Lodge. This made a particularly strong impression. And indeed, anyone who is something of a dilettante in such matters—and it is clear that all those concerned fell into that category—would inevitably have such a strong impression. It was a fool-proof test. A soul describes from beyond the threshold a series of photographs in a number of different poses which reach the family only a fortnight later and correspond precisely with the information that had been given. Thus one can say that there was not the slightest possibility that the medium or someone involved in the seance—and these were all members of the Lodge family—could have seen any of these photographs. So you see that we have a case here which really bears thinking about, both from the scientific standpoint and also as a phenomenon of cultural history. For it is not merely possible to anticipate that something of this nature might make a considerable impression; this is what indeed occurred, it did make a considerable impression. In so far as one could see, it was this description of the photographs, which could not depend on thought-transference, that was so deeply convincing.

We really need to give consideration to the whole of this case. For we must be quite clear that when a person passes through the portal of death the situation is such that the human individuality is at first briefly enshrouded by the astral body and ether body, and that after a period of varying length but always measured in terms of a few days the ether body is given over to the etheric world, where it pursues its further destiny, so that the individuality sets out on its further journey in the spiritual world together with the astral body. Just as the physical body here on the Earth is separated from the individuality, so too is the human ether body. Now we must be clear about the fact that in spiritualistic seances—and the whole of Sir Oliver Lodge's work is pervaded with his interest in them—only someone with the requisite knowledge is able to distinguish whether the communication is being conducted with the actual individuality or merely with the discarded etheric corpse which has been left behind. This etheric corpse is nonetheless in constant communication with the individuality. Now if a connection is established with the spiritual world through the agency of a medium this is formed initially with the ether body, and one can never be sure whether one is really in contact with the individuality. There is, to be sure, the aspiration in our time to explore spiritual existence rather as one would engage in an experiment in the laboratory, to find something that one can really take hold of and see before one in the material world. Our materialistic age has little inclination to embark upon the inner path, the purely spiritual path which the soul will follow into the spirit land. It wants the spirit to manifest itself materially, to descend into the material world. We are experiencing all kinds of materialistic spiritualism, a materialistic way of relating to the spiritual world.

Now it is perfectly possible for the etheric body which has been separated from the human individuality as such to manifest a certain life of its own, which to the uninitiated can easily be confused with the life of the individuality. One should not think that once this ether body has been given over to the etheric world it would exhibit only reminiscences, recollections, echoes of what the individual concerned experienced here on Earth; rather does it manifest an ongoing individuality of its own. It can communicate and give rise to altogether new things. Nevertheless, anyone who thinks that this connection with the ether body also entails being in touch with the individuality is on the wrong track. This would be especially possible if the people sitting in a circle—and in this circle of the Lodge family they were all members of the family—were directing their thoughts (which were formed to varying degrees) to the dead person, as was naturally the case with each of these members of the Lodge family. Thoughts of the dead person and memories of various kinds were being shared through the agency of the mediating power of the medium, and the ether body from time to time responds with wholly astonishing answers which really give the impression that the dead man's individuality were giving them. Nevertheless, it may be that they derive merely from his discarded etheric corpse. Those who are familiar with such things find it to be the case that whenever the medium is describing a communication of some nature from Raymond Lodge to the members of his family it will actually only be coming from the etheric corpse; and so no communication will have been taking place between the individuality of Raymond Lodge and his family circle. Similarly, anyone who is accustomed to the way that such seances proceed would not find anything particularly remarkable about all these communications.

This story would probably not have made so much impression on a wide circle of people or continue to reverberate further were it not for the photographs. For the issue of the photographs is indeed a quite remarkable phenomenon. After all, it is impossible that any transference of thoughts would have taken place from people in the circle to the etheric body through the medium, as would have been possible with everything else that took place at the seances. No one in England could have known anything about the photographs; they had not reached England when the communications were made through the medium. Nevertheless, it is very strange that someone who has been interested in these matters and is, moreover, such a learned scientist as Sir Oliver Lodge does not know how such a circumstance is to be regarded. I have gone to quite some trouble to look at this case more closely, and that is very possible because Sir Oliver Lodge is a learned man and a scientist and his descriptions are therefore reliable. So what we have here is not the record of an ordinary spiritualistic seance but the account of a man who writes with the certainty of a scientist, who is accustomed to the conscientiousness with which a chemist works in his laboratory. From the highly conscientious nature of the description it is possible to form a complete picture of what it is all about; and that is what it is necessary to know.

It is strange that a learned man like Sir Oliver Lodge, who has been interested in these things for many years and has a very particular interest through the circumstances concerning his own son, knows nothing of the descriptions that have often been given through our spiritual science where the atavistic forms of clairvoyance are referred to as a form of premonition, as deuteroscopy. For in this case we are clearly dealing with a quite particular instance of deuteroscopy. The fact of the matter is that a medium is involved here. To such a medium the spiritual world is in a certain sense accessible, albeit through atavistic forces. Such mediums can reach beyond space in their visionary perception. But not only do they reach beyond space with their so-called second sight but also transcend time. Let us take a very simple case, a case which has been described hundreds and hundreds of times (you can read descriptions of such cases if you have not yourself experienced something of this kind yourself or through someone you know), whereby someone who has a particular disposition for this sees his own coffin or funeral procession as a future event as though in a dream or a dim visionary perception. He dies a fortnight later. He has seen something which was to occur only in 14 days’ time. It is possible for one to see not only one's own coffin or funeral procession but, for example, the funeral of a complete stranger, an event with which one has no personal connection. Or—to relate a particular instance—one may see oneself called out in two or three weeks’ time into the country and falling from a horse. This did actually happen. Someone saw this very thing and was very careful to take every precaution; but despite every precaution this event still came about. Here we are concerned with transcending time. What Sir Oliver Lodge describes is none other than the bridging of two phases of time, a temporal second sight. This is quite simply what it is. His description is so precise that a thorough investigation is possible. Through her mediumistic power the medium saw the future event. When the medium spoke, the photographs did not exist; but they did in a fortnight or approximately so. They were then shown round. This happened only after a certain time, but the medium saw this in advance. It was a prophetic vision, a case of deuteroscopy. It was a premonition; that is the explanation. Hence it has nothing to do with a communication between those on the physical plane and the one who was in the spiritual world.

You see how thoroughly confused one can be by endeavouring to give materialistic explanations of spiritual circumstances in the world, how very blind one can be towards what is actually going on. In truth, it is nevertheless a proof for the reality of a world lying behind the ordinary sense-perceptible world that such a premonition is possible. The case is interesting, even if one cannot use it in order to establish connections between the living and the dead. The dead must be sought—if we are to, and may be enabled, to seek them at all—on a truly spiritual path. In the near future we shall have much to say about these matters, for I intend to say quite a lot about the question of the relation of the living to the dead.

I spoke about this book by Oliver Lodge regarding his son Raymond in order to show you that although there is indeed a longing for the spiritual world the form in which it manifests itself is one that one can call materialistic. Oliver Lodge is a materialistic scholar. Even though he longs for the spiritual world, he wants to gain knowledge of it as one would the physical or chemical world. Just as he investigates chemical laws in the laboratory, he also wants to have visible proof of what relates to the spiritual world. Similarly, the path that we must necessarily recognize as the right one—the inner path of the soul to the spiritual world which we have so often described—is far removed from his; although we have devoted no less time to describing what we recognize as of the most immediate concern to us today and underlies the world of the physical senses in which we live. The efforts made to reach the spiritual world in a materialistic way are a particularly clear sign of the whole materialistic character of our age. If our movement is to have any significance, that is, the significance that must accrue to it from the laws governing human evolution, it must sharply emphasize the inner, spiritual nature of reality as opposed to these materialistic—that is to say, absurd—aspirations towards the spiritual world.

Why is it necessary that in our present time an attitude that is completely different from a materialistic one, that is, a purely spiritual attitude, should prevail in human hearts? We need to consider this question in relation to a fact to which we have frequently referred over the years, one that must closely concern us especially in these times of suffering and tribulation. I have indicated that this twentieth century must bring to humanity a perception of the etheric Christ. As I have often said, just as at the time of the Mystery of Golgotha the Christ was physically present amongst human beings in a particular place on the Earth it is equally true that in the twentieth century the etheric Christ will live and move amongst human beings over the entire Earth. It is essential for the sake of the Earth's evolution that mankind should not let this event pass by unobserved; it must have the attentiveness necessary that a sufficient number of people will be prepared truly to behold the Christ who will come and must be beheld.

Just as the event of Golgotha did not come all of a sudden but was prepared over the course of 33 years, such an event will not come suddenly. The time when something will happen—albeit now of a spiritual nature—that will have a similar significance for mankind to the event of Golgotha on the physical plane is now very near. Hence if you acknowledge in general terms the fact referred to above, you will not find it incredible if I say that He is already present in the form in which He will be beheld in the great moment of evolution in the twentieth century, that this great moment of evolution is being prepared. You will not find it difficult to believe if, in view of the great moment that is impending, it is already being anticipated. Indeed, one can say that the extent to which humanity would appear to be far from being imbued in its present deeds by the spirit of Christ on the physical plane is matched by the closeness of Christ, He who is now approaching, to human souls, if they would but open themselves to Him. The occultist is able to point out that since the year 1909 or thereabouts what is to come is being prepared in a clearly discernible way, and that since 1909 we have been living in a very special time. If we do but try to approach Christ to the extent that we are able, it is possible to find Him in an altogether different way than was possible in earlier times.

However simple it may seem, there is one thought that occurs to me which I must pass on to you out of a deep feeling for the times. It is unfortunate that people do not usually have sufficiently clear ideas about the past, specifically about what took place in human souls in previous centuries. They do not any longer have any real conception of the strength of the impression made by what lives in the Gospels that we are familiar with today (irrespective of what has actually been handed down to us) in the early Christian centuries albeit on a limited circle of people; they have no idea of the infinite power that took hold of people's souls in this way. In the ensuing centuries the impression made by the inner content of the Gospels grew weaker and weaker. And today one can honestly say that, although individuals with certain intuitional powers can through the words of the Gospels gain an insight into what happened at the time of the Mystery of Golgotha, the immense power that the words of the Gospels once possessed is diminishing to an ever greater extent and one has to accept that the influence of these words on the majority of people is now very weak. There is a resistance to acknowledging this; but it would be as well to do so, since this is the truth. How did this come to be the case?

The fact of the matter is that what pervades the Gospels are not mere earthly words but cosmic words, heavenly words which have an incomparably greater inner force than anything else on the Earth; but it is nevertheless no less true that people have in our present time become estranged from the form in which these words have been set forth in the Gospels from the time of the Mystery of Golgotha. Just consider how very difficult it is for you to understand the language of four or five centuries ago if you happen to chance upon it. It is very difficult to draw out from the words what they actually mean. The Gospels in the form in which they are available to anyone today are not the original Gospels; they do not have the original power. One can enter into them through a certain intuition, as I have often said; but they do not have the same force. But the words that Christ spoke which should be deeply engraved in human souls, ‘I am with you always, to the end of the earthly age,’ represent a truth, a reality; and He will be in close proximity to us in various forms in the twentieth century at the time that has been indicated.

From what I have said, you may suppose that someone who as an occultist feels inwardly involved in these things may say: He is here; and He makes His presence felt so that we clearly know from Him that He wants more from His human children than He did in previous centuries. The Gospels have hitherto addressed human beings in an inward way. Their task was to take hold of people's souls. It was therefore possible to rest content with faith and not venture towards knowledge. This time is now over, it lies behind us. The Christ now has quite different plans for His human children. His intention is that the kingdom that he refers to as being ‘not of this world’ should become wedded to those aspects of man's being which are themselves not of this world but are of another world. For that part of man's being which is not of this world lies within each one of us; and this aspect of our being must undertake an intensive quest for the kingdom of which Christ has said that it is not of this world.

We are living at the time when this needs to be understood. Many such things in human evolution are proclaimed through profound contrasts; and likewise in our time something of grandeur and deep significance is being proclaimed through contrast. For as Christ approaches in His etheric reality, the time will come when people will learn to consult Christ not only on behalf of their own inner being but in connection with what they want to undertake here on Earth through that part of them which is immortal. The Christ is not only a ruler of human beings, He is their brother who wants to be asked with respect to life's every detail. When people want to undertake anything today they act in a totally contrasting way. Deeds seem to be accomplished today where people are as far removed as possible from appealing to Christ. We may well ask whether anyone poses the question: What would Christ Jesus say about what is taking place today? Who asks such a question? Many say that they do, but it would be sacrilegious to believe that they ask in such a way that their questions are really addressed to Christ Himself. Nevertheless, the time must come and cannot be far away when people will, out of the immortal aspect of their being, ask Christ with respect to whatever they want to undertake: Should we do this or should we not? Human souls will then see Christ accompanying them as a loving companion in life's every detail, not only receiving strength and consolation from the Christ Being but also information guiding them as to what needs to happen. The kingdom of Christ Jesus is not of this world, but it must exert an influence upon it; and human souls must be the instruments of the kingdom that is not of this world. From this point of view we must be mindful of how little today people raise the question that must be posed to Christ with regard to individual deeds and events. However, mankind must learn to consult Christ.

How is this to come about? This can happen only if we learn His language. Anyone who has an insight into the deeper significance of our spiritual science sees in it not merely a theoretical knowledge of all manner of problems that humanity encounters, of the various members of man's being, of reincarnation and karma, but views it as having a quite particular language, a particular way of speaking about spiritual things. It is far more important that we learn through spiritual science to have an inner discourse in our thoughts with the spiritual world than to acquire theoretical thoughts. For Christ is with us always until the end of the epochs of earthly time. We need to learn His language. And through the language (however removed from everyday experience it may seem) that enables us to hear of Saturn, Sun, Moon and Earth, and of the different periods and ages of the Earth and of many other mysteries of evolution, we are teaching ourselves a language in which we can frame the questions that we pose to the spiritual world. If we learn inwardly to speak in the language of this spiritual life, what will then arise, my dear friends, is that Christ will stand beside us and give us answers. This is the basic attitude, the underlying feeling, that we should receive from our spiritual-scientific endeavours. Why do we concern ourselves with spiritual science? It is as though we were learning the vocabulary of that language through which we approach Christ. If we really try to learn to think about the world as spiritual science has sought to do, if we make the kind of mental effort that is asked of us by spiritual science to gain insight into the mysteries of the world, the figure of Christ Jesus will emerge from the dim, dark foundations of these mysteries and give us the strength and power that will imbue our lives; He will stand at our side in a brotherly way in order that we may be able in our hearts and souls to have the strength to gain the necessary maturity for the tasks of the future evolution of mankind. So let us endeavour to make spiritual science our own not merely as a teaching but as a language, and then wait until we find the questions in this language that we may address to Christ. He will answer, yes He will answer! And anyone who—amidst the spiritual depths through which mankind is currently passing in its evolutionary journey—receives guidance from Christ, which He will give in the near future to all who seek it, will be richly endowed with inner forces, inner strength and renewed impulses of soul.

LECTURE 2

BERLIN, 13 FEBRUARY 1917

THE thoughts that we formulated a week ago were focused on the insight that anyone with a knowledge of spiritual realities is well aware that, even though outwardly a materialistic view, a materialistic outlook on the world, has reached its culminating point, we are nevertheless inwardly at present in the initial phase of a dematerializing of thoughts and of the world of ideas, and that in the course of time this will lead to a spiritualizing of earthly life, an imbuing of Earth existence with the spirit. This renewing impulse which is to take hold of outward life on the physical plane must first be understood and formulated by some and then by increasing numbers of people in a spiritual way; and spiritual science needs in this respect to begin the process whereby human beings are inwardly uplifted to what can become accessible to human souls today if they do but will it, to that of which outward physical life is not as yet a reflection—though it must become so if the Earth is not in a certain sense to be engulfed in the decline of materialistic evolution. One could describe man's present situation by saying that his soul is in general terms actually very close to the spiritual world; but the ideas and especially the feelings deriving from a materialistic conception of the world and a materialistic attitude towards it have cast a veil over what is in actual fact closely affiliated to the human soul. The connection between physical Earth existence—where people today, in spite of many assertions to the contrary, are firmly rooted with their whole being—and the spiritual world can be found by human beings if they try to develop the inner forces of courage to understand not only what nature displays before their outer senses but also what remains invisible to sensory perception; for it is possible to unite with and experience this supersensible domain if one intensifies the inner forces of one's soul to the point where one becomes aware that something of a superhuman and spiritual nature lives in these inner forces of the soul.