The Christ Impulse E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2014

Beschreibung

Rudolf Steiner's teachings of Christ are unique. Christ, he says, is an objective universal force, existing independently of Christian churches and confessions, and working for the whole of humanity. The impulse that Christ brought to earth acts for the advancement of all people, irrespective of religion, creed or race. Among the myriad other themes that emerge here are the introduction of the 'I' (or self) in human development and its connection to Christ and the meaning of the Ten.

Leseprobe

THE CHRIST IMPULSE

AND THE DEVELOPMENT OF EGO-CONSCIOUSNESS

THE CHRIST IMPULSEAND THE DEVELOPMENT OF EGO-CONSCIOUSNESS

Seven lectures given in Berlin between 25 October and 8 May 1910

TRANSLATED BY CHRISTIAN VON ARNIM INTRODUCTION BY CHRISTIAN VON ARNIM

RUDOLF STEINER

RUDOLF STEINER PRESS CW 116

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 2014

Originally published in German under the title Der Christus-Impuls und die Entwickelung des Ich-Bewußtseins (volume 116 in the Rudolf Steiner Gesamtausgabe or Collected Works) by Rudolf Steiner Verlag, Dornach. Based on transcripts and notes (not reviewed by the speaker). This authorized translation is based on the latest available (fifth) edition, 2006, edited by Urs Dietler

Published by permission of the Rudolf Steiner Nachlassverwaltung, Dornach

© Rudolf Steiner Nachlassverwaltung, Dornach, Rudolf Steiner Verlag 2006

This translation © Rudolf Steiner Press 2014

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 448 3

Cover by Mary Giddens Typeset by DP Photosetting, Neath, West Glamorgan

CONTENTS

Editor's Preface

Introduction, by Christian von Arnim

LECTURE 1

BERLIN, 25 OCTOBER 1909

The Sphere of the Bodhisattvas

The Bodhisattvas as the great teachers of humanity in their progress within the cultural epochs from life form to life form. The use of the human organization in their passage through the individual cycles of cultural development. The preparation of the consciousness soul on the one hand through the Buddha's teaching of compassion and love, on the other hand through the musical culture of the Bodhisattva Apollo who became the Buddha in Orpheus. Christ and the twelve Bodhisattvas of whom six prepare the Christ impulse while the other six develop what Christ gives to earth development.

LECTURE 2

BERLIN, 22 DECEMBER 1909

The law of karma in relation to the details of life

The law of karma about the spiritual connections between past, present and future and in the life between birth and death. Karmic effects when changing occupation. Effects of youthful experiences in old age. The mission of anger and reverence. The law of karma in upbringing. Karmic effects from one earth life to the next. The nature of pain and illness. The karmic importance of strengthening the power of healing in combating illness. Working on individual truths in spiritual research, for example the law of karma, strengthens the essential core of human beings and gives them strength and security in life.

LECTURE 3

BERLIN, 2 FEBRUARY 1910

The entry of Christ into human development

The entry of the I into the human being in the Lemurian period. The luciferic influence and its consequences: egoism (astral body), error and lies (etheric body), illness and death (physical body). Overcoming and transforming them through the Christ impulse. The descent into matter through the various ages (the golden, silver, bronze and dark age). The preparation of the Christ impulse through the Yahweh religion. The law of Moses. The Ten Commandments. The model and power of Christ. The beatitudes of the Sermon on the Mount. The effect of the Christ impulse on the nine component elements of the human being. New abilities arising after the end of the Kali Yuga enable the assumption of new relationships with Christ.

LECTURE 4

BERLIN, 8 FEBRUARY 1910

The Sermon on the Mount

The necessity of the physical incarnation of Christ. Its preparation as part of the mission of the ancient Hebrew people. Jesus from the line of Solomon and the predisposition for the perfection of his sevenfold human nature as early as in Salomo. The seven names of Salomo as designation of his seven mantles. The individual beatitudes in the Sermon on the Mount describe the action of the Christ impulse within the ninefold nature of the human being. The end of the Kali Yuga in 1899 and the start of a new etheric clairvoyance. Spiritual science as preparation for seeing Christ in the etheric. Materialistic belief in the Messiah. False Messiahs (for example Sabbatai Zevi).

LECTURE 5

BERLIN, 9 MARCH 1910

Correspondences between microcosm and macrocosm

Dualities (polarities) and higher unities. Northern and southern initiation, Germanic and Egyptian mysteries flow together in Christian initiation as a higher unity. The division of the unity of the sexes in the Lemurian period and a new unity in the far-distant future. The contrast of sun and earth in the human being as contrast of head and limbs. The development of the human physical form and the way it is wrongly drawn in male and female. Male and female behave in human beings like lunar and cometary aspects in the cosmos. The meaning of comets. Halley's Comet. It gives the impulse to move deeper into materialism. The end of the Kali Yuga, the new etheric clairvoyance and the appearance of Christ in the etheric. The fabled land of Shambhala in oriental philosophy.

LECTURE 6

BERLIN, 2 MAY 1910

The emergence of conscience

The development of human soul faculties through consecutive incarnations. The emergence of conscience at the time that the Christ impulse entered the world. The development of the sentient soul (Egyptian culture), the intellectual soul (Graeco-Roman culture), the consciousness soul in the fifth post-Atlantean period. During Egyptian culture the I developed in Europe but without a particularly high culture; in Egypt and Chaldea a wealth of knowledge about the spiritual world but almost no ego-consciousness; the balance of both is held in Graeco-Roman culture. The appearance of Christ is prepared in Asia, the understanding of Christ in Europe. The penetration of the sentient soul with ego-feeling forms the soul force of the conscience. In the East love appears in a soul and spiritual form, in the West the conscience appears from the depths of the soul.

LECTURE 7

BERLIN, 8 MAY 1910

Review and preview. The new Christ event The further development of the conscience

On the day commemorating the death of Blavatsky, the founder of the theosophical movement. The latter as a historical necessity to allow new spiritual life to flow into humanity. Similar impulses came from the Rishis, Zarathustra and Moses. The Christ impulse. The denial of the historical Jesus (Arthur Drews's ‘Christ myth’). The necessity of understanding the historical Jesus in a spiritual way through a renewal of the Damascene event. Blavatsky's initiative has to be developed further. The revelations of the Old and New Testaments were closed off to her. The theosophical movement has to learn to understand the Christ event. Further human faculties in the progression of humanity; the conscience will turn into the faculty of being able to see an inner counter-image of deeds which have been done, of their karmic fulfilment which will occur in the future. Pauline Christianity. Epistemology in the spirit of Paul.

Notes

Rudolf Steiner's Collected Works

Significant Events in the Life of Rudolf Steiner

EDITOR'S PREFACE

The present seven lectures represent a small sample of the many lectures which Rudolf Steiner gave in the Berlin Besant branch over many years when he was not travelling. He spoke at least once a week to this study group. But since these seven lectures appeared in manuscript form (cycle 17) during Rudolf Steiner's lifetime in 1921, this compilation has been retained within the complete works, although chronologically other lectures were held in between. The latter can be found in the volume Die tieferen Geheimnisse des Menschheitwerdens im Lichte der Evangelien, GA 117 (not presently translated as a single volume in English).

INTRODUCTION

The subject matter of the lectures in this compilation—the Christ impulse in human development—covers a very wide field from very different perspectives. They deal not just with the physical incarnation of Christ in the body of Jesus at a specific point in the development of the earth; they also discuss events in the vast cycles of time preceding Christ and preparing for his coming, as well as the way he will influence the future development of the earth and humanity. Mostly the lectures deal with the subject directly but occasionally the approach is more oblique, as in the second lecture in which Rudolf Steiner discusses aspects of the laws of karma.

Given over a period of several months, this compilation does not form a unit in the sense that the lectures were given as a single cycle, but rather looks at quite diverse aspects of the Christ theme, partly building on material which his listeners will have heard Steiner elaborate on in other contexts and on other occasions. Thus while the first lecture for example deals with the nature of the Bodhisattvas and their role in relation to Christ in the development of humanity, both in the past and in the future, other lectures discuss subjects as diverse as the Sermon on the Mount in the context of the constituent elements of the human being and various aspects of the emergence and development of conscience. Talking about duality and unity, Steiner in another lecture discusses the current duality of male and female (microcosm) and its correspondence in the cosmos (macrocosm) within the setting of northern and southern initiation in the Germanic and Egyptian mysteries, which reach their higher unity in Christian initiation.

In returning to a subject on multiple occasions at different times and looking at different aspects, Steiner deliberately used such a many-layered approach to enable students of anthroposophy to obtain the deeper understanding that was necessary for a real penetration of spiritual science. He says at the beginning of lecture two, ironically perhaps to make the point, that some people might argue that the teachings of anthroposophy could be summarized in a sixty page booklet which people could study in order to obtain a ‘view on the nature of the human being, reincarnation and karma, the development of humanity and the earth’. Why keep returning to a subject?

But that would be to miss the point. Knowing the general principles is not enough to achieve real understanding—or rather, looking at the general principles first is to approach the study of spiritual matters from the wrong end. It is only by looking at the details of a subject as they relate to our lives from all different perspectives that we can advance to a deeper understanding of the underlying spiritual principles. In this sense Steiner makes the point that while the laws of the spiritual world can only be proven by the spiritual researcher with clairvoyant faculties, which not everybody has as yet developed, they can nevertheless be shown to exist by observation of the external world. It is just that we have to look at life less superficially than we normally do.

In that sense the facts of spiritual research and materialistic science do not contradict one another. On the contrary, spiritual science has indeed predicted findings of natural science, as Steiner points out. But in commenting on the natural science of his day Steiner draws the conclusion that unfortunately a lot of it is not based on facts but corrupted concepts. There is a contrast between the arbitrary observation of life and systematic research into the individual phenomena; only the latter will lead to a real understanding of the essence of things and the laws that govern them.

In a similar vein Steiner reminds his listeners, in lecture five, that they have to progress beyond the superficial thinking of the day for a proper understanding of spiritual science. Take a concept like the relationship between human beings and the cosmos, that is between the microcosm and macrocosm: unless we move beyond the abstract concept to an understanding of what that means in its ‘manifold variation’, we will never penetrate to the truth of the matter. Truth is a diverse and complex thing. Indeed, there are many truths—the crucial thing is to learn to judge which truths are significant for explaining existence in all its depth and which are not.

The task of our time, then, is to learn to read the great spiritual-scientific records with the tools which spiritual science provides and to do so in a continuous learning process in which one aspect throws light on another one. That applies from the most mundane to the most elevated subject matter, such as in these lectures the Christ impulse as it relates to different aspects of human development.

These lectures were not given for a general public but were delivered for the members of the Besant branch of the Theosophical Society in Berlin. So, not surprisingly, Rudolf Steiner spoke more openly about esoteric matters in these study groups than he did in his public lectures on the same subject to audiences who might be new to spiritual science, and he expected the members of the group to work more actively with the material he presented.

Christian von Arnim, September 2014

LECTURE 1

BERLIN, 25 OCTOBER 1909

TODAY, on occasion of the Annual General Meeting,1 it rests on me to speak about an elevated matter regarding humanity. Whereas we otherwise endeavour in the lectures about anthroposophy2 to lay a foundation which tends to be rooted on the physical plane, we may speak today about something that belongs to higher worlds. So let me mention once more as a preliminary remark that we should also accustom ourselves to talking about elevated matters of humanity in such a way that we are not satisfied with the one-sided presentation of details from the higher world. So that for instance the concept of the Bodhisattvas which we intend to discuss today is defined in a general way and it is then said what their missions are. No, here too we want to accustom ourselves to move from the abstract to the concrete. We will endeavour to penetrate also such elevated matters as the Bodhisattvas with ideas and feelings which are our own on the basis of a thorough and loving observation of life through which we receive these things not just as information imparted to us but can also understand them to a certain extent. Hence in these reflections, too, I want to start at the bottom and ascend from there and set myself the goal to characterize a little the concept of the Bodhisattva and his progress through the world.

We cannot really understand what a Bodhisattva is if we do not immerse ourselves a little in the development of humanity and let pass before us some of the things which we have heard in consecutive years. Just take the fact of how humanity progresses. After the great Atlantean catastrophe humanity passed through a period of ancient Indian culture in which the great Rishis were the teachers of humanity, then a period of ancient Persian culture, a period of Egypto-Chaldean culture, then the Graeco-Roman cultural period up to our time which is the fifth cultural period of the post-Atlantean time. These cultural epochs obtain their meaning in that they signify the progress of humanity from one life form to the next.

After all, it is the case that not only those things progress which we commonly describe in external history, but when we look at longer periods all sentiments and feelings, all concepts and ideas are renewed in the course of human development. What sense would there be in espousing the idea of reincarnation if we did not know that this is what happens in the world? Why should our soul repeatedly keep entering a physical body if every time it did not just experience something new but also sensed and felt it? Because the faculties of human beings, including the intimacies of the soul life, keep being renewed, keep changing, that makes it possible for our soul to move upwards from stage to stage not just as if it were on a staircase, but each time it also has the opportunity to take in new things from outside through the changed circumstances of life on our earth. Our soul is guided from incarnation to incarnation not just through its transgressions, through its karmic sins; but because our earth changes in all the respects of life it is possible for our soul to keep taking in new things also from outside. So the soul moves forward from incarnation to incarnation, but also from cultural cycle to cultural cycle.

But now these souls would not progress, would not be able to develop, if those beings who have already reached a higher development and so to some degree go beyond the average development of humanity were not able to ensure that new things can keep flowing into our earth culture—in other words, if great teachers were not at work who through their higher development could assimilate and carry down the experiences and experience of higher worlds to the place where the cultures on earth have their life. Such beings have always been present during the time of earth development—and we are talking here today only about post-Atlantean development—who were the teachers of the rest of humanity and for whom higher sources of feeling and possibilities of will were available. We can only understand the nature of such teachers of humanity if we understand how humanity itself progresses.

Yesterday and today you heard our dear Dr Unger3 talk in two excellent lectures: about the I, and about the I in its relationship to the not-I in philosophical and epistemological terms. Now do you think that you could have heard what you heard yesterday and today in human speech and human thought in this form about 2500 years ago? Nowhere on our earth would there have been the possibility to speak about the I, for example, in the form of pure thinking. Assume for a minute that an individuality had wanted to incarnate in our earth existence 2500 years ago which had set itself the task before its incarnation to speak about the I in the unique form that you have heard; it would not have been able to do that. Because anyone who believes that something could have been said in human words in this form 2500 years ago has misunderstood the real progression and the transformation within cultural development. Because for that to happen requires not just an individuality that sets itself the task to incarnate in a human body but it also requires that our earth provides a physical body in its development that has the kind of brain to enable the truth which exists in quite a different way in the higher worlds to form within this brain as what we call ‘pure thoughts’.4 Because we call this form in which Dr Unger spoke about the I the form of pure thinking. There would not have been a brain 2500 years ago—that would have been quite impossible—that could have been a tool for bringing down such truths in such thoughts.

The beings who want to come down to our earth must use the human bodies which have, in turn, been produced by this earth environment itself. But our earth has kept producing always different bodies in the course of the different cultural periods which have always been organized differently. And it is only in our fifth post-Atlantean cultural period that it has become possible because humanity itself has produced such bodies in which pure thoughts can form so that they can be expressed in the form of pure thoughts. Even in the Graeco-Roman period such epistemological observations would not have been possible because there would not have been the instrument, the tool to formulate these thoughts in a language that was comprehensible to human beings. That is the particular task of our fifth post-Atlantean cultural period: gradually to form human beings with regard to their physical organization into a tool so that those truths can also flow down in ever purer thoughts which were framed in other periods in quite different forms than the form of pure thinking.

Let us take another example. When people today approach the question of good and evil, when they have a choice of doing or not doing something, then people say that a kind of inner voice speaks which tells them quite independently of any external law: you should do this, you should not do that! Anyone who pays attention to this inner voice will perceive a certain impulse in it, an incitement to do one thing in a given situation and not something else. We call this inner voice ‘the conscience’. Now anyone who holds the view that the different times of human development are really quite similar might believe that there has always been a conscience for as long as human beings have been on earth. But that would not be correct. It can be shown historically, as it were, that at one point human beings started talking about conscience. This point is quite palpable. It lies between the two Greek tragic dramatists Aeschylus,5 who was born in the sixth century before the Christian era, and Euripides,6 who was born in the fifth century. Before that you will not find anyone talking about conscience. With Aeschylus we do not yet either have what we describe as an inner voice but with him there still appears what is an astral image for the human being: apparitions appear which approach human beings as avenging beings, the Furies or Erinyes. Then the point came when the astral perception of the Furies was replaced by the inner voice of conscience.

In the Graeco-Roman time, in which hazy astral perception still existed, anyone who had done an injustice could perceive how each injustice created astral figures around them filling them with fear and dread for the injustice done. They were the educators, the impulse at that time. And when human beings lost the last remnants of astral clairvoyance, such perception was replaced by the invisible voice of conscience; in other words, what was initially outside entered the soul and there became one of the forces which are now in the soul. That happened because humanity, because the external instrument into which human beings are incarnated changed in the course of development. Five thousand years ago a human soul would never have been able to perceive the voice of conscience; when it did an injustice it perceived the Furies. That was the way in which a soul at the time learnt to establish a relationship with good and evil. Then it kept being incarnated and was finally born into a body which was organized in such a way that now the capacity of conscience was able to make an appearance in this soul. In a future cycle of humanity other capacities and other forms of the soul will exist.

I have often emphasized that anyone who truly understands anthroposophy and does not take a dogmatic standpoint will not think that the form in which anthroposophy is expressed today is eternal and can stay like that for the whole of the future of humanity. That is not the case. In 2500 years it will no longer be possible to render the same truths in these forms but they will have to be decanted into other forms depending on the instrument that will then be available. If you take that into consideration, you will understand that people have to be addressed in a different way in each epoch and that the great teachers have to speak about matters in different ways depending on human capacities. But that means that these great teachers of humanity have to undergo development themselves from cycle to cycle, from age to age. So we find the cycles which humanity passes through and we find above that, as it were, a progressive development of the great teachers of humanity. And just as human beings pass through certain stages in which they come to a turning point, as it were, these great teachers also pass through certain stages of development in which they come to a turning point.

Consider what we have often said before: we now live in the fifth period of our post-Atlantean cultural development. This fifth period is in a certain respect a repetition of the third period, the Egypto-Chaldean one. The sixth period will similarly be a repetition of the ancient Persian period and the seventh a repetition of the ancient Indian time. That is how the cycles interact. The fourth period will not have a repetition. It is positioned in the middle, on its own, as it were. What does that mean? It means the people will go through what they went through in the Graeco-Roman period only once in one cultural epoch—not in the sense that they would only be incarnated once in it but they only pass through it in one form. In contrast, what human beings passed through in the Egypto-Chaldean period is repeated in our time, so it is passed through in two different forms. So there are developmental stages which represent a kind of crisis whereas other periods are such that they are similar in certain respects, that they repeat one another although not in the same way and form. In the way that human beings develop in the post-Atlantean period, they undergo a number of incarnations in the Indian period and a number in the seventh cultural epoch which are similar to one another. The same applies to the second and sixth and the third and fifth epoch. In between there is the fourth epoch for which there is no repetition, it is positioned in the middle. What does that mean? It means that human beings have to pass through this period only once. Not that they only incarnate once in the fourth period but that there are a number of incarnations which are not similar to any others. Human beings thus pass through a descent and ascent. In the same way the great teachers of humanity pass through their development in a descent and an ascent and they are something different in the one set of periods from what they are in the others.

Now since human beings in the first post-Atlantean period had quite different faculties from later on, they also had to be taught in quite a different way. To whom is it due, then, that in our time wisdom can be clothed in a logical and concise way in the form of pure thinking? That is due to the circumstance that in the present time within earth development it is the consciousness soul which is developing as the common characteristic of humanity. In the Graeco-Roman period it was the intellectual or mind soul, in the Egypto-Chaldean period the sentient soul, in ancient Persian culture the sentient body and among the ancient Indians the etheric body, but—please note—as a factor of cultural development.

The etheric body was to the members of ancient Indian culture what the consciousness soul is for us. Hence they had a quite different way of comprehension and understanding. If you had approached ancient Indians with pure thinking, they would not have understood a thing. They would merely have heard sounds which did not make any sense. The great teachers could not teach the ancient Indians by transmitting things in the form of pure thinking which they explained through speech. A great teacher in ancient India spoke very little, for example, because at the stage at which the etheric body was then there was not the receptivity for the word which encompasses the thought. It is very difficult for people today to imagine how such teaching might have been. There was exceptionally little speaking and it was more in the colour of the sound, more in the way that the word was spoken, that the other soul recognized what actually flowed from the spiritual world. But that was not the main thing. The word was more like a ‘knock’, a sign that a relationship should exist between the teacher and the other. The word in ancient Indian times was not much more than if we ring a bell today to indicate that something is beginning. It was the crystallization point around which there was the interweaving of indefinable, delicate spiritual currents which went from the teacher to the pupil. Of very special importance was the character of the teacher in his innermost personality. What the teacher said was not important but the crucial thing was his quality of soul, because it was transmitted to the pupil as a kind of inspiration. Because the etheric body had especially been developed, one also had to behave towards the etheric body in a corresponding way and people understood the unspoken teaching much better than what was spoken. Because in order to understand the spoken word human beings first had to prepare themselves through the subsequent cultural epochs. Hence it also was unnecessary for any of the great teachers in ancient India to have a particularly developed intellectual or mind soul because it would have been completely useless as an instrument for that time.

But these great teachers required something else. In developing his own etheric body, the teacher had to be at a higher level than the other. If he had stood at the same level of development as the other, he would not have been able to act on him in any particular way, could not have brought to him the message from a higher world, could not have given any impulses to stimulate progress. In a certain sense, human beings had to be given what they were to grow into in the future. The Indian teacher had to pre-empt, as it were, what the others would only be able to assimilate in the Persian cultural epoch. What ordinary people would only be able to take in during the Persian epoch with their sentient body had to be brought down by him into the etheric body. In other words, the etheric body of such a teacher was not allowed to act in the same way as the etheric body of other human beings; it had to act in the same way that the sentient body would act in Persian culture. If a clairvoyant in today's sense had stepped before a great Indian teacher, that clairvoyant would have said: what kind of etheric body is this? Because such an etheric body would have looked like the astral body did subsequently in the Persian time.

But such an etheric body could not act like a later astral body just like that. It could not happen through some kind of anticipatory development at that time. It was only possible because a being which was already a stage higher than the others descended and incarnated in a human organism which was not actually suitable for that purpose, but into which it entered in order to be understood by the others. Certainly, outwardly it looked like the others but inwardly it was something quite different. It was complete smoke and mirrors to judge such an individuality by external appearances. Because while in an ordinary human being the outer accords with the inner, the outer contradicts the inner in such a teacher. So that we have the fact here that we have the ancient Indian people and within these ancient Indian people an individuality which did not for itself need to descend but which descended to the appropriate level in order to be able to teach the others. It descended voluntarily, incarnated in human form but was something completely different.

As a result it was also in turn an individuality which was not affected by the destinies experienced by human beings because they are normal human beings. Such a teacher lived in a body with an external destiny and had no part in that destiny; he merely inhabited that body like a house. And when the body died, death for him was a quite different experience from what it was for other human beings; the same applied with regard to birth and the experiences between birth and death. Hence such a personality also worked in this human instrument in quite a different way.