The East in the Light of the West E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Ratgeber
• Sprache: Englisch
• Veröffentlichungsjahr: 2017

Beschreibung

'A wonderfully beautiful legend tells us that when Lucifer fell from heaven to earth a precious stone fell from his crown… This precious stone is in a certain respect nothing else than the full power of the "I".'Seven years after staging Edward Schuré's drama The Children of Lucifer, Rudolf Steiner felt able to talk openly about the complex relationship between the beings of Lucifer and Christ. In an extraordinary series of lectures, Steiner addresses the difficult and often misunderstood subject of Lucifer's role in human development. Speaking within the broader context of ancient and modern – Eastern and Western – spiritual teachings, Steiner clarifies that Lucifer is not the simple caricature of evil that many imagine, but rather plays a pivotal role in human development.Whilst Rudolf Steiner held a deep respect for Eastern philosophy, he worked consistently from his personal knowledge of the Western – Christian – esoteric tradition. At a time when many of his colleagues revered ancient Eastern texts, Steiner viewed these same documents as representations of an earlier stage of human consciousness; as evidence of the heights that Eastern wisdom had reached, thousands of years before the development of Western science and culture. But Steiner maintains that the ancient truths need to be understood in the context of contemporary knowledge: that the old wisdom of the East has to be seen in the light of the West.Chapters include: Eternity and Time – Comparison of the Wisdom of East and West – The Nature of the Physical and the Astral Worlds – Evolutionary Stages – The Children of Lucifer and the Brothers of Christ – Lucifer and Christ – The Nature of the Luciferic Influence in History – The Bodhisattvas and the Christ.

Leseprobe

RUDOLF STEINER (1861–1925) called his spiritual philosophy ‘anthroposophy’, meaning ‘wisdom of the human being’. As a highly developed seer, he based his work on direct knowledge and perception of spiritual dimensions. He initiated a modern and universal ‘science of spirit’, accessible to anyone willing to exercise clear and unprejudiced thinking.

From his spiritual investigations Steiner provided suggestions for the renewal of many activities, including education (both general and special), agriculture, medicine, economics, architecture, science, philosophy, religion and the arts. Today there are thousands of schools, clinics, farms and other organizations involved in practical work based on his principles. His many published works feature his research into the spiritual nature of the human being, the evolution of the world and humanity, and methods of personal development. Steiner wrote some 30 books and delivered over 6000 lectures across Europe. In 1924 he founded the General Anthroposophical Society, which today has branches throughout the world.

THE EAST IN THE LIGHT OF THE WEST

The Children of Lucifer and the Brothers of Christ

RUDOLF STEINER

With a Foreword by Harry Collison

Nine lectures given in Munich between 23 and 31 August 1909

RUDOLF STEINER PRESS

Rudolf Steiner Press,

Hillside House, The Square

Forest Row, RH18 5ES

www.rudolfsteinerpress.com

Published by Rudolf Steiner Press 2017

First English edition published in 1922

Translated by S.M.K. Gandell and D.S. Osmond. This revised edition is re-edited by Brendan McQuillan

Originally published in German under the title Der Orient im Lichte des Okzident, Die Kinder des Luzifer und die Brüder Christi (volume 113 in the Rudolf Steiner Gesamtausgabe or Collected Works) by Rudolf Steiner Verlag, Dornach. Based on shorthand notes that were not reviewed or revised by the speaker.

Published by kind permission of the Rudolf Steiner Nachlassverwaltung, Dornach

© Rudolf Steiner Nachlassverwaltung, Dornach, Rudolf Steiner Verlag 1982

This translation © Rudolf Steiner Press 2017

All rights reserved. Apart from any fair dealing for the purpose of private study, research, criticism or review, as permitted under the Copyright, Designs and Patents Act, 1988, no part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, electrical, chemical, mechanical, optical, photocopying, recording or otherwise, without the prior written permission of the copyright owner. Inquiries should be addressed to the Publishers

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

ISBN 978 1 85584 499 5

Cover by Morgan Creative

Typeset by DP Photosetting, Neath, West Glamorgan

CONTENTS

Foreword, by H. Collison

LECTURE 1, Eternity and Time

23 August 1909

LECTURE 2, Comparison of the Wisdom of East and West

24 August 1909

LECTURE 3, The Nature of the Physical and the Astral Worlds

25 August 1909

LECTURE 4, Evolutionary Stages: Saturn, Sun, Moon, Earth

26 August 1909

LECTURE 5, The Children of Lucifer and the Brothers of Christ

27 August 1909

LECTURE 6, Lucifer and Christ

28 August 1909

LECTURE 7, The Luciferic Influence in History

29 August 1909

LECTURE 8, The Nature of the Luciferic Influence in History

30 August 1909

LECTURE 9, The Bodhisattvas and the Christ

31 August 1909

FOREWORD

At Whitsuntide this year an international Congress of the Anthroposophical Movement was held at Vienna under the title of ‘East and West’. Seventeen hundred people were present from all parts of Europe. It was an inspired gathering, held in a city where eastern and western elements have met and mingled for many centuries. Dr Steiner gave two courses of lectures, on Anthroposophy and Knowledge, and Anthroposophy and Sociology. The problem of East and West, spiritually considered, was the main theme. The Viennese public felt the message and gave him a great ovation, a sign that his lectures, with all their intensity of thought, had been appreciated and their impulse understood.

The Congress opened boldly with the clear statement that the problems of today are to be solved neither on economic nor on political platforms, but only on the basis of a new spiritual understanding, a creation of fresh spiritual values and ideals. Dr Steiner described the path of the soul to higher knowledge in ancient eastern methods—for example, in the yoga training—and he described how the ancient spirituality of the East was led to Europe by the civilization of ancient Greece. He showed how other elements of humanity in Northern and Western Europe, and later in America, had come into contact with this heritage from the ancient East and brought fresh faculties and impulses to bear on it. He claimed that anthroposophy points to a deeper knowledge, born of new faculties of spiritual perception, and is the only power great enough to draw together the conflicting elements in eastern and western points of view. Convincingly he showed how these seeds of new spiritual faculties are ready to burst into life in Europe and in the West, and how in this alone lies the solution of the world's problems today. If the West develops these latent spiritual faculties and so permeates her industrial and economic civilization with fresh spiritual values, the East will recognize her opportunity of a great spiritual revival and meet the West with understanding. Otherwise, despite all external appearances they will go on developing a latent hostility to our external western civilization.

Hence Dr Steiner claims that the keynote of the most immediate and practical problems of the hour lies in an understanding of the esoteric evolution of humanity, and of the relationship of man in East, Middle and West, in Past, Present and Future, to the spiritual worlds. The subject therefore that is dealt with esoterically in this book from a course of lectures given at private meetings of anthroposophical students twelve years ago has now become the most urgent and practical problem before the world. For, again and again, Dr Steiner has referred to the significant words of General Smuts, who said that the eyes of the world's statesmen must now be turned from the North Sea and the Atlantic to the Pacific, the immediate meeting-point of East and West.

Much will depend on a sufficient number of men and women realizing and understanding these problems in the light of the deeper knowledge that is contained, for example, in the course of lectures which has now been revised and made public, with Dr Steiner's permission, in this volume.

The translation of these lectures has been done chiefly by S.M.K. Gandell, who has already assisted me so greatly in former translations, and by Miss D. Osmond. I take this opportunity of conveying to them my sincere thanks for their cooperation in a very difficult task.

H. Collison

September 1922

LECTURE 1

Eternity and Time

23 August 1909

PATIENCE, or the ability to wait, is the inexorable demand in all departments of life. Failures are inevitable, and we must not grieve over them. Nature is not concerned over her countless failures, for the beings behind nature know that the higher spiritual law is bound to bring to pass the things which have been determined. Even so must students of anthroposophy learn to wait in faith for events which are to mature in the womb of time. And the central point of this faith, its firm foundation, is the symbol of the cross—as elucidated by a comprehension of the Christ principle. If we have come to know the reality of the Christ principle, we understand that this Christ principle is a force, a living force, and that it has been connected with human life on earth since the time that in the body of Jesus of Nazareth it united itself with one special human being. Since that time it has been with us, working among us, and we may become participators of its working if we endeavour to apply all means at our disposal to its understanding, in such a way that we make it the very life of our own souls.

When, however, we understand the Christ principle in this way, and know it to be in humanity, here on earth, and are able to come to it and draw water of life from the source, we then have the kind of belief which knows how to wait, not alone for everything which has to mature in the womb of time, but also for that which surely and certainly will mature for us human beings if we but have patience. When within this transitory existence we grasp the Christ principle, there will mature for us—in the womb of the transitory—the intransitory, the eternal, the immortal. Out of the womb of time, there is born for us human beings that which is beyond time. If we stand on this firm support, we base upon it, not a blind belief, but a belief permeated by wisdom, truth and knowledge, and we may say: What must, will come. And nothing prevents us from throwing our best energies into what we believe to be inevitable. Belief is the real fruit of the cross. It is that, which always calls out to us: ‘Look at your failures, which seem to imply the death of your creative work; then look from your failures to the cross, and remember that on the cross hung the source of boundless eternal life which defeats death not only for itself but for all mankind.’ From belief spring courage and perseverance. But courage, perseverance and belief alone are not sufficient; another necessary factor will have to be established more and more the further we progress towards the future, and must form an increasing part of everything that may be achieved for the future of humanity. And this is that we must become capable of never being confused about an idea when once we have recognized its correctness. We may have to admit a thousand times that it cannot be realized immediately, that we must wait in patience and without faltering, though we believe that the Christ force is working in the unfolding life of humanity in a way which will bring everything to birth at the right moment in the womb of time. We must, notwithstanding this, be able to judge of the rightness, of the indubitable rightness of the contents of our spiritual life. If we can wait for results, the occasions on which we have merely to wait when it is a question of deciding what is true, wise and right will become fewer and fewer. The cross alone gives vital courage and belief to our right understanding; but the star of the Light-bearer, the star of Lucifer, if we surrender ourselves to it, can enlighten us every moment as to the rightness and the indubitableness of the spiritual ideas within us. That is the other centre of force on which we must take a firm stand; we must be capable of acquiring knowledge which goes into the depths of life, which goes behind the outer, material appearances, which sends its rays from the place where there is light, even when to human eyes and understanding all is dark. It was necessary for the progress of humanity that darkness should reign for a time, and the next lectures will show more and more clearly how necessary it was. This necessity is indicated in a profound way in the Gospel of St John. This darkness was illumined by what we call the Christ principle, the Christ.

A wonderfully beautiful legend tells us that when Lucifer fell from heaven to earth a precious stone fell from his crown. This precious stone—so the legend proceeds—became the vessel from which Christ Jesus took the Holy Supper with His disciples; the same vessel received the Christ's blood when it flowed on the cross, and was brought by angels to the western world where it is received by those who wish to come to a true understanding of the Christ principle. Out of the stone, which fell from Lucifer's crown, was made the Holy Grail. This precious stone is in a certain respect nothing else—I will just mention it here, as the fact will be laid more plainly before your souls in the course of the next lectures—than the full power of the ‘I’. In darkness this human ‘I’ had to be prepared for a new and more intelligent beholding of the radiance of Lucifer's star. This ‘I’ had to school itself by means of the Christ principle, it had to ripen by the aid of the stone fallen from Lucifer's crown, that is to say through anthroposophical wisdom, in order to become capable once more of bearing the light which comes not from without. This light, which only shines in us when we ourselves have the power to do what is requisite for acquiring it, must shine again in the world. Thus people who look at the future with full understanding know that anthroposophical work is work on the human ‘I’, which will make it into a vessel capable again of receiving the light which lives in a region where today our sight and intellect apprehend merely darkness and night. An old legend tells us that night was the original ruler. This night, however, is what today is filled with darkness. But if we permeate ourselves with the light which rises for us when we understand the Light-bearer, the other spirit Lucifer, then will our night be turned into day. Our eyes cannot see if the outer light does not illuminate the objects round us; our intellect fails if asked to penetrate beyond the outer nature of things. The star of Lucifer, however, which comes to us when clairvoyant investigation speaks, throws its light on what only seems to be night and changes it into day. And this also takes from us all deadening and paralysing doubt. Then we understand the cross of the Christ in the star of Lucifer. It may be said to be the mission of anthroposophical spiritual life for the future to give us on the one hand certainty and strength whereby, firmly rooted in spiritual life, we may become recipients of the light of the Light-bearer, and on the other hand to make us lean firmly on the rock of unquestioning conviction that nothing which is due to happen through the interaction of forces which are in the world shall fail to happen. Only through this twofold certainty shall we be able to accomplish what we have to do in the world; only through this twofold certainty shall we succeed in transplanting anthroposophy into life.

Therefore we must clearly recognize that we have not only the task of understanding the star of Lucifer, as it shone throughout human evolution till the precious stone fell out of Lucifer's crown, but that we have to receive this precious stone in its transformed character as the Holy Grail, that we must understand the cross in the star; we must know that we have to understand the luminous wisdom which shone in the world during primeval ages, and which we deeply revere as the wisdom of pre-Christian times. To this we must indeed look up in full devotion, and add to it that which could be given to the world through the mission of the cross. Not the least fraction of pre-Christian wisdom, of the light of the East, must be lost to us. We look up to Phosphoros, the Light-bearer, and indeed we revere this Light-bearer as the being through which alone we learn to understand the whole of the deep, inner meaning of the Christ. But side by side with Phosphoros we see Christophoros, the Christ-bearer, and we try to conceive of the mission of anthroposophy in such a way that it only can be fulfilled if the symbols of these two worlds really ‘unite themselves in love’. If this is our conception of the mission of anthroposophy, Lucifer will guide us to the safety of a luminous spiritual life, and the Christ will guide us to the inner warmth of the soul which trusts and believes that that will come about which may be called the birth of the Eternal out of the Temporal.

And we shall further recognize that there is a light of the West that shines in order to make that which originates in the East more luminous than it is through its own power. A thing becomes luminous through the light by which it is illuminated. Therefore let no one say that any falsification whatever of eastern wisdom takes place when the light of the West shines on it. It will appear that what is beautiful and sublime seems most beautiful and sublime when illuminated by the noblest light. If we feel this idea and receive it into our souls, letting it fill them, we shall be able to learn in small things, through feeling and realization, what will come to pass in great matters. We shall say: We stand firmly rooted in our truths and wait patiently for their realization, however long deferred it may be.

Thus we work from one point of time to another in the firm belief that if we comprehend our mission rightly, we are working for that for which man ought to work, for eternity. For as far as human work is concerned, Eternity is the birth of that which has matured in Time.

LECTURE 2

Comparison of the Wisdom of East and West

24 August 1909

In this and the succeeding lectures we shall make it a special point to consider the wisdom of the eastern world, that is to say humanity's treasures of ancient wisdom in general, in the light which may be kindled by the knowledge of the Christ impulse and all that the course of the centuries has gradually evolved from this Christ impulse in the form of the wisdom of the western world. If anthroposophy is to be a living thing it must not consist in views and opinions of the higher worlds which are already in existence, taken from history and then taught, but it must comprise all the knowledge obtainable by us today about the nature of the higher worlds. Not only in olden times were there people who could turn their gaze towards these higher worlds and see them in the same way as we see the outer world with our physical eyes and understand it with our intellect. There have been such people at all periods of human evolution and there are such today. Humanity never has been dependent on the mere study of truths recorded in history, nor is man dependent on receiving these teachings about the higher worlds from any special physical place. Everywhere in the world the current of higher wisdom and knowledge may be tapped. It would be no wiser for our schools to teach mathematics or geography today by means of old documents, written in ancient times, than it is for us when studying the great wisdom of the supersensible worlds to consider only ancient, historical accounts. Therefore it will be our present task to approach the things of the higher worlds, the beings of the supersensible regions themselves, to review many things that are known, less known or quite unknown about these higher worlds, and then to ask ourselves what the people of older and of ancient times had to say about these things. In other words, we shall allow western wisdom to pass before our souls, and then enquire how that which we learn to know as western wisdom accords with what we may learn to know as eastern wisdom. The point is that the wisdom of the supersensible worlds, if related to man, may be grasped by the intellect. It has often been emphasized by me that any unprejudiced mind may grasp and comprehend the facts of the higher worlds. Although this unprejudiced common sense is a very rare faculty in our present time it does exist, and whoever is willing to exercise it can understand everything of the result of clairvoyant investigation that is related. It is true that these facts of the higher worlds can only be collected and investigated by so-called clairvoyant research, through the ascent into the higher worlds of people who have prepared themselves for this special purpose. And as in these higher worlds beings live which, in relation to man, we may call spirits or gods, the investigation of the higher worlds is in reality an association of the clairvoyant or the initiate with spirits or gods. Consequently a clairvoyant can only investigate the higher worlds by ascending the stages which lead to intercourse with the spirits or gods.

Much already has been said about these things at different times and places, and only the most essential part is here repeated. The first requisite for a person who wants to become clairvoyant in order to penetrate the higher worlds is nothing less than the acquisition of the faculty of seeing, knowing and experiencing without the help of the outer senses, not only without the help of instruments which have been built into our body such as eyes and ears, etc., but also unaided by the instrument which more especially serves our intellect, namely our mind. No more than we can see the supersensible worlds with physical eyes, or hear in them with physical ears, can we learn to know them through the intellect, which is bound up with our physical brain. Thus man has to become independent of the activity which he exercises when using his physical senses and his physical brain.

Now we know already that in normal human life there is a condition in which man is outside the instrument of his physical body, namely the condition of sleep. We know that of the four principles of human nature, the physical body, the etheric body, the astral body and the ‘I’ the latter two, the astral body and the ‘I’, gain a certain independence during sleep. During our waking life, from morning till we fall asleep at night, they are closely connected with the other two principles, with the physical and etheric bodies. But when we are asleep these four principles separate in such a way that the physical body with the etheric body remain lying on the bed, and the astral body and the ‘I’ are liberated and live in another world. Thus in the normal course of his life man is for some hours out of every 24 in a condition in which he is free from the instruments which are built into his physical body. But he has to pay for this liberation from his sense-body in a certain way with darkness; he cannot perceive the world in which he lives during sleep.