The Festivals and Their Meaning E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2013

Beschreibung

In this selection of thirty of Rudolf Steiner's most important lectures on the Festivals, he identifies and illumines the true meaning behind Christmas, Easter, Ascension and Pentecost, and Michaelmas, emphasizing both their inner-spiritual and outer-cosmic aspects. He shows that the Festivals are not merely the commemoration of mighty historical events or truths within the Christian tradition, but are in themselves - each year - spiritual events, manifesting in seasonal and natural rhythms, which carry a significance that grows and deepens with the developing of human evolution.

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 FESTIVALS AND THEIR MEANING

Christmas, Easter, Ascension and Pentecost, Michaelmas

RUDOLF STEINER

Translation revised by Matthew Barton

RUDOLF STEINER PRESS

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

www.rudolfsteinerpress.com

First published as four separate volumes by Rudolf Steiner Press:Christmas (1955), Easter (1956), Ascension and Pentecost (1958) and Michaelmas (1957) First edition in a single volume 1981; reprinted 1992 Second edition 1996; reprinted 2002, 2008

The volume is a compilation of lectures taken from various volumes of the Rudolf Steiner Gesamtausgabe (Collected Works), originally published in German by Rudolf Steiner Verlag, Dornach. This authorised translation is published by kind permission of the Rudolf Steiner Nachlassverwaltung, Dornach

This translation © Rudolf Steiner Press 1996

Where appropriate, the moral right of the author has been asserted under the Copyright, Designs and Patents Act, 1988

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, recording 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 370 7

Cover by Andrew Morgan Typeset by DP Photosetting, Aylesbury, Bucks.

Contents

CHRISTMAS

Introduction by Ann Druitt

1 The Christmas Festival: Heralding the Victory of the Sun

Berlin, 24 December 1905

2 Signs and Symbols of the Christmas Festival

Berlin, 17 December 1906

3 The Birth of the Sun-Spirit as the Spirit of the Earth. The Thirteen Holy Nights

Hanover, 26 December 1911

4 Christmas at a Time of Grievous Destiny

Basle, 21 December 1916

5 The Proclamations to the Magi and the Shepherds

Stuttgart, 1 January 1921

6 On the Three Magi (Extract from a lecture)

Berlin, 30 December 1904

7 The Revelation of the Cosmic Christ

Basle, 26 December 1921

8 The Birth of Christ Within Us

Berlin, 27 December 1914

EASTER

1 Easter: the Festival of Warning. The Event at Damascus and the New Knowledge of the Spirit

Dornach, 2 April 1920

2 The Blood-relationship and the Christ- relationship

Dornach, 3 April 1920

3 The Death of a God and its Fruits in Humanity

Düsseldorf, 5 May 1912

4 Spirit Triumphant

Dornach, 27 March 1921

5 The Teachings of the Risen Christ

The Hague, 13 April 1912

6 Easter: the Mystery of the Future

Berlin, 13 April 1908

7 Spiritual Bells of Easter. I

The Macrocosmic and the Microcosmic Fire. The Spiritualisation of the Breath and of the Blood

Cologne, 10 April 1909

8 Spiritual Bells of Easter. II

The Event of Golgotha. The Brotherhood of the Holy Grail. The Spiritualised Fire

Cologne, 11 April 1909

ASCENSION AND PENTECOST

1 The Whitsun Mystery and its Connection with the Ascension

Dornach, 7 May 1923

2 Whitsun: the Festival of the Free Individuality

Hamburg, Whitsunday 1910

3 World-Pentecost: the Message of Anthroposophy

Christiania, 17 May 1923

4 Whitsun: a Symbol of the Immortality of the Ego

Berlin, 6 June 1916

5 Whitsun: the Festival of United Soul-endeavour

Cologne, 7 June 1908

6 The Whitsuntide Festival. Its Place in the Study of Karma

Dornach, 4 June 1924

Whitsun Verse

MICHAELMAS

1 Michael Meditation

Dornach, 28 September 1924

2 The Michael Inspiration. Spiritual Milestones in the Course of the Year

Stuttgart, 15 October 1923

3 A Michael Lecture

Dornach, 13 January 1924

4 The Michael Impulse and the Mystery of Golgotha. I

Stuttgart, 18 May 1913

5 The Michael Impulse and the Mystery of Golgotha. II

Stuttgart, 20 May 1913

6 Michael and the Dragon

Das Goetheanum, 30 September 1923

7 The Creation of a Michael Festival out of the Spirit (Extract)

Berlin, 23 May 1923

8 The Michael Path to Christ (Extract)

Stuttgart, 25 December 1919

Publisher's Note

Introduction

What do the festivals mean to us today? There must be many people who carry around a question like this along with the bags of Christmas shopping, or find it knocking on some back door of the mind as they pass the annual offerings of chocolate eggs piled high on the supermarket shelves. Perhaps we must accept that the time-honoured rituals of the year have lost their once-vigorous social energy and are now declining into habit. Our ancient customs seem to have generated only customers. It is tempting to look back and imagine that things were very different in the days of our grandparents, but this book will make clear that even in the early years of this century Rudolf Steiner expressed his concern that the festivals, which had bound communities together so strongly in the past, had virtually lost their ability to be a wellspring of social feeling and enlightenment.

This volume contains an anthology of selected lectures on themes relating to some of the major festivals of the Christian Year: Christmas, Easter, Ascension, Pentecost (Whitsun), and also Michaelmas, at present a minor festival but one which Rudolf Steiner urges to be developed into a festival of significance in the future. The lectures span a period of nearly twenty years, from December 1904 to September 1924, and were held initially in major cities in Germany, only later moving further afield to include locations in the Netherlands, Switzerland and Norway. Only the Christmas lecture which opens the book was delivered to a public audience, the rest were given to groups of people who already knew something of Rudolf Steiner's work. These were members of the Theosophical Society and, after 1913, of the newly-formed Anthroposophical Society. Many groups were small and intimate, others were much larger. The Easter lectures in Cologne, for example, attracted four hundred members and formed part of a festival programme which included recitations from Goethe's Faust. The programme also records that both lectures were preceded by improvisations on the harmonium—an authentic period touch.

Rudolf Steiner never intended such lectures for publication and his talks were often given very much in accordance with the personal needs of his audience; even so, shorthand reports were made and the transcripts enthusiastically circulated, mainly for the benefit of those students who could not travel from city to city to hear him speak. Readers will find it helpful to keep this in mind if at times a passage appears to take too much for granted, for most lectures assume a familiarity with basic anthroposophical teaching. (It could be necessary, on occasion, to refer to one or other of Steiner's written works where he was able to revise and clarify his research to his satisfaction.) The sheer volume of his lectures, some six thousand in all, and an increasingly heavy work schedule, prevented the revision of more than a fragment of this output.

It was not unusual for two or three lectures, sometimes even more, to be given in a day, and as the years went by both personal interviews and practical projects were increasing their claims on Rudolf Steiner's time. The building of a centre for anthroposophical work at Dornach, the establishment of a school for the children of factory workers in Stuttgart, the founding of therapeutic clinics and the furthering of artistic work—all of this required his regular attention. The Whitsun lecture of 1924, perhaps among the most demanding of this collection, followed a morning lecture for workers on the building site at Dornach and an afternoon of consultations with patients at the new clinic in nearby Arlesheim. By the end of that day preparations were already being made for travel to Koberwitz to give a course of lectures on agriculture.

All this strenuous activity was an endeavour to offset the visible decline of cultural life in Europe which deeply concerned Rudolf Steiner, and which he addressed always with a strong sense of urgency. He also saw that a real understanding of the significance of the festivals in our lives would play an important part here, for no less than the transforming power of a living Christianity, aware that ‘He is with us always’, could bring about the necessary evolution from within to nourish society with sufficient strength of soul for its task of building the culture of a new age.

This book represents only a part of everything Rudolf Steiner had to say about the festivals. The lectures have been selected for their varied perspectives and mutually supportive themes, therefore they are not arranged chronologically but in a way that allows the different motifs to unfold smoothly. For this reason, a sudden shift in style between earlier and later lectures may be noticed, confirming yet again the marked cultural changes that took place during the Great War. For those who are not acquainted with Rudolf Steiner's teaching, much of the content of this book will be unfamiliar, possibly unexpected and disconcerting in its compass of thought. Taking time to re-read and weigh the content will help readers to probe the depths of the material. If, then, they discover in it some spiritual treasure, it may be possible for each one to affirm Steiner's statement ‘... it is right that we should be shaken by greatness’.

*

In the eight lectures that make up the first section of this book, many and varied threads weave across a wide area of our cultural history. The Birth in Palestine is seen against a background of pagan sun worship, ancient initiation teaching in the Mysteries, the legends of Osiris and of Seth, the Nerthus cult and the Gnostics. We follow the way in which Christmas came to be fixed on 25 December for the Western Church, and discover why the early Christians did not celebrate the birth of Jesus at all. We are given the picture of the immortal soul which, like the seed, has to connect with all the darkness of earthly nature in order to grow beyond it, in order to rise in victory and in light, shining like the candles among the dark branches of the Christmas tree. In the lecture of 1906 words from the Mysteries ring out for the first time since those ancient days: ‘Behold the sun at the midnight hour’.

The status of the tree as a recent but true symbol of Christmas is confirmed, and it finds its relation to some of the most ancient symbols of the world. We travel with the Magi from long-forgotten epochs of time and follow ‘the radiance of heavenly love shining from the soul of Christ’. The message of peace that the shepherds heard resounds again and again through the text, and it becomes clear that the powers which bring peace to the soul are not to be found in the material environment, in political decree or social circumstance, but they are to be found stirring within our own being.

Rudolf Steiner challenges us to read the Gospels with new eyes, to understand evolution, to see the earth as a high spiritual being, and to realise that the festivals are not arbitrary conventions but living realities, a commemoration of great ideals which link us to eternity and work on our souls with hidden creative power.

These lectures were all given around Christmas time and they are permeated with a rich, warm mood of devotion for the festival of birth. The mood is challenged only once when, in the fourth lecture (given in 1916 as part of a course of thirteen lectures since published under the title The Karma of Untruthfulness Vol. I) Rudolf Steiner's inner grief at the progress of the war is barely concealed. Even so, he strives to speak the message of Christmas: peace, hope and confidence in the future.

*

The section of Easter lectures opens on a very different note. A heavenly world may have bestowed the Christmas Peace on Earth as a gift, but the right to celebrate Easter has to be acquired through our own struggles for spiritual knowledge. Even the date of Easter can only be discovered in the heavens. Yes, today the call for Easter to be on a fixed date is a familiar one, but in the first lecture of this section Rudolf Steiner explores the deep meaning behind the moveable nature of this feast. St Paul is seen as an example of one who was not converted to Christianity by the evidence of his physical senses at all, but by the supersensible vision that he had on his way to Damascus. This thought of breaking free from matter is taken up again on the following day (3 April 1920) and the reader may note with sombre hindsight how severely Rudolf Steiner spoke at a time when Europe was so vulnerable to both Communism and National Socialism. He referred to the dehumanising materialism of the one and the racial fanaticism of the other as two stones which would seal the grave of Christianity, and appeals to his listeners to begin the earnest task of spiritualizing our materialistic culture. Technology has built a ‘world body’, Steiner says in the lecture in Düsseldorf in 1912, and we now need a ‘world soul’. (Thoughts like these were very much on his mind in that year, for also at this time he gave the sequence of 52 verses that together make up the Calendar of the Soul, a weekly contemplation of the interweaving of the human soul with the universal soul in nature.)

Rudolf Steiner looks back to a time when all people were naturally clairvoyant and had no need of formalised religion because they had immediate experience of the divine world. Only when this faculty began to fade did the world religions arise to create a bridge to the divine. Sadly, the different bridges have often become the cause of conflict in our society, and in the later lectures of this part of the book we are shown how anthroposophy can serve religious life by cultivating mutual understanding and respect between, for example, Christianity and Buddhism, and become an instrument for tolerance and for peace. It has been human destiny to sink into a grave of materialism, but even as everything material was born of spirit so, out of matter, will spirit again be resurrected. These are the Easter tidings that saved the desperate Faust from even the thought of death, and that have given this section its vitality and positivity.

*

The one lecture on Ascension included in this collection forms a bridge between Easter and Whitsun by looking at two aspects of the Deed on Golgotha: that Christ ensured a possibility of future life on earth for all people, whether they believed in Him or not, and that the spiritual life and development of each human being rests on their individual efforts to understand the Christian Mystery more deeply. Rudolf Steiner continues the theme into the Whitsun lectures describing how this power to understand was brought into the world by the Holy Spirit at the first Whitsun, and is a force which can overcome all earthly barriers of race, sex and language, to unite soul with soul in a universality which does not deny the individual. Within such universal understanding the world's great religions could meet. A true grasp of the spiritual reality that stands behind the sun, the stars, and the whole of creation, would become possible, and a balance could be brought to the ever-growing experience of isolation among individuals throughout mankind.

Rudolf Steiner shows that Whitsun is an inevitable result of Easter, and that just as Christmas teaches us that we need to cherish the earthly life of the body, and Easter reminds us to seek for the life not bound to the body, so the festival of Whitsun celebrates the spark of divine life which is not just heavenly or just earthly, but is omnipresent, and can be kindled within each human being when they strive with heart and mind to understand the Easter event. The Easter Deed itself has given mankind the power to do this but, as Rudolf Steiner reminds us, Christianity has hardly been understood, as yet.

After giving the Ascension lecture Rudolf Steiner travelled to Oslo to deliver the third lecture in this section (sometimes considered to be part of the lecture course Man's Being, His Destiny and World Evolution) at the founding of the Anthroposophical Society in Norway on 17 May 1923, Norway's National Day. On such a day it was appropriate that an inspiring picture should be drawn of the task that lay before the Anthroposophical Movement. There is, however, no hint of euphoria. On the contrary, Rudolf Steiner impresses on his audience that real spiritual insight can only be won through pain, and his description of the sorrow in the hearts of the disciples after the Ascension is one of the most moving passages of the book.

In the Easter lecture given in The Hague, Rudolf Steiner states that a powerful activity is needed to grasp spiritual wisdom, and in the last lecture of the Whitsun section he certainly puts this to the test. Here are some enigmatic statements on the relationship of Sun and Space that are, for the time being, beyond the grasp of at least one reader of this book. The lecture moves into lofty realms, but where the mind cannot follow the heart may yet abide, and the description of the starry sky as a loving ‘gentle stroking’ by all the hierarchies of angels at the margin of our earthly existence is truly a nourishment for the heart.

This section closes with a verse which was first given on 6 May 1915, although there appears to be no record of the context. Several days later, on 22 May 1915, it was included in a lecture at Dornach.

*

When Rudolf Steiner lectured on the subject of Michaelmas he returned many times to the autumnal theme of death and decay in the natural world that needs to be answered by a ‘resurrection’, a ‘raising up’ of the spirit in the human being. We must bear in mind here that he was speaking within a Northern Hemisphere culture; there is no doubt that, had he been considering Michaelmas in the Southern Hemisphere, he would have spoken very differently.

In every season, the power of the sun is celebrated by nature in different ways, and autumn's bounty is a particular testimony to the sun's penetrating fire that prepares the food for our hungry mouths. No less transformative, no less universal, is the penetrating fire of the spirit that brings refreshment to thirsty souls. With this mood we are led into the Michaelmas lectures through a meditation which concluded the very last address given by Rudolf Steiner to his co-workers and close followers at Dornach. On the eve of the Feast of St Michael and All Angels, he summoned what strength he had, for he was already seriously ill, to speak in honour of the occasion. There was to have been a second half to this lecture, but it was never given, for he retired to bed immediately and died six months later on 30 March 1925.

During the summer of 1924, Rudolf Steiner had often spoken of St Michael as the guiding and inspiring Zeitgeist or Spirit of the Age. In this Meditation, he refers to Michael as ‘the Christ-Messenger’, and in the lectures that follow we are told more about those exalted spiritual beings known to the Christian world as archangels. The great works of art which depict Michael and Gabriel, for example, follow a tradition which characterizes each very differently, and this section gives us the opportunity to discover what these differences actually mean for mankind, and what is Michael's particular relation to Christ.

There must be many hundreds of paintings of Michael's fight with the dragon: it has been a subject of enduring significance to men and women throughout the centuries. Rudolf Steiner declares that this imagination is not a fantasy but a true expression of a living process that works on in nature and the human being, and which reaches an important moment as autumn approaches. The article published in the Das Goetheanum news sheet calls for us to wake up to how the earth ‘breathes’ through the seasons, how in summer we experience all that nature has given to us, and how in autumn we can become aware of the forces that we bear within. The festival of Easter can help us in this task, for the contemplation of the Death and Resurrection of Jesus Christ is a source of strength if in autumn we live through the dying of nature and endeavour selflessly to raise to consciousness the potential of our spiritual being. We learn that Michaelmas is a festival of will, a festival that inspires action, and that bestows the courage needed for action.

We are given a picture of the earth and its nature beings, of humanity and the angelic hierarchies, all involved in a dynamic flow of evolution, and we are challenged with the thought that each one of us can become a cooperator in the spiritual progress of the universe. This is true fellowship. We may look back with nostalgia to the past when common work and celebration brought communities together in the festivals; Rudolf Steiner sees Michaelmas as an opportunity for human beings to join in common work and celebration with the high ranks of the spiritual world in a future festival of fellowship. It is not enough to simply read about the festivals—they are for doing, for creating.

The final contribution to this collection comes in the form of an extract from a lecture given at a time when Rudolf Steiner was conducting his first course especially for scientists on the nature of light. It was not long after the end of the First World War, when the great powers were planning the restructuring of Europe. It is plain that Rudolf Steiner was frustrated at their efforts (he found the American President Woodrow Wilson's machinations particularly exasperating), and the extract ends on a desperate note. Rudolf Steiner and others invested an enormous amount of energy trying to get the ideas for a different framework for society (known as the Threefold Social Order) accepted in political circles, but to no avail, and the question of an equitable social order for Europe remains an open one even today.

*

At Christmas 1923, over seven hundred people gathered in Dornach, including delegations from many countries, to be present for the Foundation of the General Anthroposophical Society. A few days later would be the anniversary of the disastrous fire which destroyed the double-domed timber building on which many had laboured for nearly ten years, and which Rudolf Steiner had hoped could stand as a signal for the renewal of cultural and spiritual life. The ruins lay close by, but preparations had already begun for a second building, this time entirely of sculpted concrete, and the ‘foundation stone’ for this new building was entrusted to those present in the form of a meditation with four verses. It is the earnest, prayerful mood of the fourth verse which comes at the very beginning of this book, invoking the guidance of Christ and asking for warmth in the heart and illumination for the mind. In the lectures that follow there is no mistaking Rudolf Steiner's deepest intention that out of the wisdom of the Father who created the world, and love for the Holy Spirit who unites all humanity, we might see more clearly the meaning of the Birth, Death and Resurrection of the Son, Jesus Christ.

Ann Druitt

November 1995

CHRISTMAS

In der Zeiten Wende

Trat das Welten-Geistes-Licht

In den irdischen Wesensstrom;

Nacht-Dunkel

Hatte ausgewaltet;

Taghelles Licht

Erstrahlte in Menschenseelen;

Licht,

Das erwärmet

Die armen Hirtenherzen;

Licht,

Das erleuchtet

Die weisen Königshäupter.

Göttliches Licht,

Christus-Sonne

Erwärme

Unsere Herzen;

Erleuchte

Unsere Häupter;

Dass gut werde,

Was Wir

Aus Herzen gründen,

Was Wir

Aus Häuptern

Zielvoll führen wollen.

Rudolf Steiner. Christmas 1923.

At the turning point of time,

The Spirit-Light of the world

Entered the stream of earthly evolution.

Darkness of night had held its sway;

Day-radiant Light poured into the souls of men,

Light that gave warmth to simple shepherds’ hearts

Light that enlightened the wise heads of kings.

O Light Divine! O Sun of Christ!

Warm Thou our hearts,

Enlighten Thou our heads,

That good may become

What from our hearts we would found

And from our heads direct

With single purpose.

1

The Christmas Festival: Heralding the Victory of the Sun

How many people are there today who, as they walk through the streets at this season and see all the preparations made for the Christmas festival, have any clear or profound idea of what it means? How seldom do we find evidence of any clear ideas about this festival; and even when they exist, how far removed they are from the intentions of those who once inaugurated the great festivals to bear witness to what is eternal and imperishable in the world! We can find ample proof of this simply by taking a look at those ‘Thoughts for Christmas’ which appear in our newspapers. Surely there can be nothing more dreary and at the same time more distant from the heart of the theme than the thoughts sent out into the world on printed pages in this way.

Today we shall try to bring before our minds a kind of summary of the knowledge revealed to us by spiritual science. I do not, of course, mean any kind of pedantic summary; I mean a gathering-together of all that the Christmas festival can bring home to our hearts if we regard spiritual science not as a dull, grey theory, not as an outer confession, not as a philosophy, but as the very pulse of life within us. Nowadays we live as strangers within nature; far more so than we realise, far more, even, than in Goethe's day. Is there anyone who still feels the depth of words spoken by Goethe at the beginning of the vitally important Weimar period of his life? He addressed a hymn, a prayer, to nature in all her mysterious powers:

‘Nature!—we are surrounded and embraced by her; we cannot draw back from her, nor can we penetrate more deeply into her being. She lifts us unasked and unwarned into the rhythms of her dance and whirls us away until we fall exhausted from her arms ... we are embedded in her, yet are as strangers to her. She speaks to us unceasingly but does not disclose her secret. We effect her continually yet have no power over her ... she is the greatest artist—without any visible effort she brings forth the most consummate creations ... in her is endless life, growth and motion, yet she does not advance. She transforms herself endlessly—not for one moment does she remain still. She is constant: her step is measured, her laws unchangeable...’

We are all nature's children. And when we think our actions least accord with her, it may be that we are then, in fact, in closest harmony with her and with those laws flowing through her and streaming into us.

And who, today, still really feels the depth of other significant words of Goethe in which he tries to express the feeling of communion with the hidden forces common to nature and to the human being? I refer to that passage in Faust where Goethe addresses nature, not as the dead, lifeless being conceived of by materialistic thinkers of today, but as a living spirit:

Spirit sublime, Thou gav'st me, gav'st me all

For which I prayed. Not unto me in vain

Hast thou thy countenance revealed in fire.

Thou gav'st me Nature as a kingdom grand,

With power to feel and to endure it. Thou

Not only cold, amazed acquaintance yield'st,

But grantest, that in her profoundest breast

I gaze, as in the bosom of a friend.

The ranks of living creatures thou dost lead

Before me, teaching me to know my brothers

In air and water and the silent wood.

And when the storm in forests roars and grinds,

The giant firs, in falling, neighbour bough

And neighbour trunks with crushing weight bear down,

And falling, fill the hills with hollow thunders,—

Then to the cave secure thou leadest me,

Then show'st me mine own self, and in my breast

The deep, mysterious miracles unfold.

(Translation by BAYARD TAYLOR)

Goethe was here trying to revive what had once existed as a unity of feeling and knowledge, in the days when wisdom itself was embedded in nature; in the times when the great festivals were inaugurated to bear witness to our place within nature and the universe.

The festivals have become abstractions, matters of indifference to modern people. The word, today, is often something we swear allegiance by or sow discord with, failing to recognise its original significance and power. Yet the alphabetical word ought to be the representative, the symbol of the word creative in nature around us and in the whole universe; and within us too when self-knowledge awakens. All mankind can be made conscious of this through the seasons and cycles of nature. It was for this that the festivals were instituted and with the knowledge we have gleaned from spiritual science we will try to understand what it was that the wise men of old set out to express in the Christmas festival.

Christmas is not a festival of Christendom only. In ancient Egypt, in the regions we ourselves inhabit and in Asia thousands and thousands of years before the Christian era, we find that a festival was celebrated on the days now dedicated to the celebration of the birth of Christ.

What was the character of this festival which, since time immemorial, has been celebrated all over the world on the same days of the year? Wonderful fire festivals were celebrated in ancient times among the Celts in Scandinavia, Scotland and England by their priests, the Druids. What were they celebrating? They were celebrating the time when winter draws to its close and signs of spring slowly begin to appear. It is quite true that Christmas falls while it is still winter, but nature is already heralding a victory which we can celebrate in a festival of hope, of confidence and faith—to use words which are connected in nearly every language with the festival of Christmas. There is confidence that the sun, again in the ascendant, will be victorious over the opposing powers of nature. We have experienced the days shortening and drawing in as an expression of the dying, or rather of the falling asleep, of nature. The days grow shorter and shorter up to the time of the Christmas festival, which our forefathers also celebrated, though in another form. Then the days begin to draw out again and the light of the sun celebrates its victory over the darkness. In our age of materialistic thinking this is an event to which we no longer give much consideration.

In olden times it seemed to those in whom living feeling was united with wisdom to be an expression of an experience of the Godhead Himself, the Godhead by whom their lives were guided. The solstice was a personal experience of a higher being—as personal an experience as when some momentous event forces us to come to a vital decision. And it was even more than this. The waxing and waning of the days was not only an expression of an event in the life of a higher being, but a sign of something greater still, of something momentous and unique.

This brings us to the true meaning of Christmas as a festival of the very highest order in cosmic and human life. In the days when genuine occult teaching was not disowned as it is today by materialistic thought but was, for all people, the very wellspring of life, the Christmas festival was a kind of memorial, a token of remembrance of a great happening on earth. At the hour of midnight the priests gathered around them their truest disciples, those who were the teachers of the people, and spoke to them of a great mystery. (I am not telling you anything that has been cleverly thought out or discovered by a process of abstract deduction, but what was actually experienced in the Mysteries, in the secret sanctuaries of those remote times.) This mystery was connected with the victory of the sun over the darkness. There was a time on the earth when the light triumphed over the darkness. And it happened thus: up until that time, all physical, all bodily life on earth had reached the stage of animality only. The highest kingdom upon the earth had only reached a stage at which it was preparing to receive something higher. And then there came that great moment in evolution when the immortal, imperishable soul of man descended. Life had so far developed that the human body was able to receive into itself the imperishable soul. The ancestors of the human race stood higher in the scale of evolution than modern scientists believe, but the higher part of their being, the divine ‘spark’, was not yet within them. The divine spark descended from a higher planetary sphere to our earth, which was now to become the scene of its activity; the dwelling-place of the soul which was inseparably ours from that time on.

We call these ancient ancestors of humanity the Lemurian race. Then came the Atlantean race which was followed by our own—the Aryan race. Into the bodies of the Lemurian race the human soul descended. Spiritual science speaks of this great event in human evolution as ‘the descent of the divine sons of the spirit’. Since then the human soul has been working in the body and bringing it to higher stages of development but not at all in the way that materialistic science imagines. At the time when the human soul was quickened by the spirit, something happened in the universe, something that is one of the most decisive events in the evolution of mankind.

In those remote ages—and this is contrary to what modern science teaches—a certain constellation of earth, moon and sun gradually came about: one which made possible the descent of souls. It was not until then that the sun assumed the significance it now has in the process of man's growth and life upon the earth and of the other creatures belonging to the earth—the plants and animals. Only those who are able to form a clear idea of the process of the development of the earth and of mankind will understand this connection of sun, moon and earth with the human being's life upon the earth. There was a time when the earth was still united in one planetary body with sun and moon. The beings who dwelt upon this planet were different in appearance from those who inhabit the earth today; they lived in forms which were suited to the conditions of existence of this planetary body.

The form and essential being of everything that lives upon our earth is determined by the fact that first the sun and then, later, the moon separated from the earth. From that time onwards, the forces and influences of these two heavenly bodies played down upon the earth from outside. This is the basis of the mysterious connection of the spirit of man with the spirit of the universe, with the Logos in whom sun, moon and earth are all contained. In this Logos we live and move and have our being. Just as the earth was born from a planetary body in which the sun and moon were also contained, so is man born of a spirit, of a soul which belongs alike to sun, moon and earth. And so when we look up to the sun, or to the moon, we should not only see external bodies in the heavens, but also the outer bodies of spiritual beings.

This truth is lost to the materialism of our age. Those who cannot see in sun and moon the bodies of spiritual beings, cannot recognise the human body as the body of the spirit. Just as truly as the heavenly bodies are the bodies of spiritual beings, so is the human body the bearer of the spirit. And we are connected with these spiritual beings. Just as our body is separate from the forces of the sun and moon and yet contains forces which are active in the sun and moon, so the same spirituality which reigns in sun and moon is contained within our soul. We have evolved on earth into the beings we are, dependent upon the sun as the heavenly body from which the earth receives her light.

And so in days of old, our forefathers felt themselves to be spiritual children of the whole universe and they said: ‘We have become men through the Sun Spirit, through the Sun Spirit from whom the spirit within us proceeded. The victory of the sun over darkness commemorates our soul's victory at the time when the sun first shone down upon the earth; when the immortal soul entered the physical body, descending into the darkness of desires, impulses and passions.’

Darkness preceded the victory of the sun and this darkness had followed a previous Sun Age. So it was with the human soul. The soul proceeded from divine origins but it had to sink for a time into the darkness, where it could build up the vehicle for the human soul. By slow degrees the human soul itself built up the lower nature of man, in order then to take up its abode in the dwelling-place of its own construction. You have a fitting image for the entry of the immortal soul into the human body if you imagine an architect devoting all his powers to the building of a house in which he then lives. But in those remote ages the soul could only work unconsciously on its dwelling-place. This unconscious work can be expressed as ‘darkness’ whereas the awakening to consciousness, the lighting-up of the conscious human soul, is expressed as a victory of the sun. And so, to those who in olden times were still aware of man's living connection with the universe, the victory of the sun signified the great moment when they had received the impulse which was all-essential for their earthly existence. This great moment was perpetuated in their festivals.

In all ages, mankind's journey upon earth has been viewed as one whose goal was gradually to draw ever closer to the rhythmic, regular processes of nature. If we think of all that encompasses the life of the soul, of the course of the sun and everything that is connected with it, we are struck by something that it is vital for us to feel and experience: the rhythm and marvellous harmony of it in contrast to the chaos and lack of harmony in our own soul. We all know how rhythmically and with what regularity the sun appears and disappears, how regular and rhythmic all natural processes are which unfold under its influence. Imagine what a stupendous upheaval there would be in the universe if for a fraction of a second only, the sun were to be diverted from its course. It is only because of this inviolable harmony in the course of the sun that our universe can exist at all; upon this harmony the rhythmic life-process of all beings depends. Think of the annual course of the sun: picture to yourselves that it is the sun which charms forth the plants in spring time and then think how difficult it is to imagine the violet flowering out of due season. Seed-time and harvest, everything, even the life of animals, is dependent upon the rhythmic course of the sun. Even in the human being, everything that is not connected with instincts, passions, or with ordinary thinking, is rhythmic and harmonious. Think of the pulse or of the process of digestion and you will feel the mighty rhythm and marvel at the wisdom implicit in the whole of nature. Compare with this the irregularity, the chaos of our passions, desires and especially our ideas and thoughts. Think of the regularity of your pulse, your breathing, and then of the irregularity, the erratic nature of your thinking, feeling and willing. Yet how wisely the powers of life enable rhythmic forces to prevail over chaos! And how greatly the rhythms of the human body are sinned against by man's passions and cravings! Those who have studied anatomy know how marvellously the heart is constructed and regulated; but also what a strain is put upon it by the drinking of tea, coffee and spirits.

There is wisdom in every part of the divine, rhythmic nature whose very soul is the sun with its regular, rhythmic course. And as the wise men of old and their disciples looked upwards to the sun, they saw in it the image of what their soul should become. The divine cosmic order was revealed in all its glory to the sages of old. The ‘Gloria in excelsis’ of the Christian religion expresses the same thing. The meaning of ‘gloria’ is revelation, not ‘glory’ in the sense of ‘honour’. Therefore we should not say: ‘Glory (honour) to God in the highest,’ but rather: ‘Today is the revelation of the divine in the heavens!’ The birth of the Redeemer makes us aware of the ‘glory’ streaming through the wide universe.

In earlier times this cosmic harmony was placed as a great ideal before those who were to be leaders among their fellow human beings. Therefore in all ages and wherever there was consciousness of these things, Sun Heroes were spoken of. In the temples and sanctuaries of the Mysteries there were seven degrees of initiation. I will speak of them as they were known in ancient Persia.

The first stage was attained when a person's ordinary feeling and thinking was raised to a higher level, where knowledge of the spirit was attained. Such a person received the name of ‘Raven’. It was the ‘Ravens’ who informed the initiates in the temples what was happening in the world outside. When medieval poetic wisdom desired to depict in the person of a great ruler an initiate who, amid the treasures of wisdom contained in the earth, must await the great moment when newly revealed depths of Christianity rejuvenate mankind— when this poetic wisdom of the Middle Ages created the figure of Barbarossa, ravens were his heralds. The Old Testament, too, speaks of the ravens in the story of Elijah.

Those who had reached the second stage of initiation were known as ‘Occultists’; at the third stage they were ‘Warriors’, at the fourth, ‘Lions’. At the fifth stage of initiation a man was called by the name of his own people: he was a ‘Persian’, ‘Indian’, or whatever it might be. Only those who had reached the fifth degree of initiation were regarded as true representatives of their people. At the sixth stage a man was a ‘Sun Hero’ or one who ‘runs in the paths of the sun’. And at the seventh stage he was a ‘Father’.

Why was an initiate of the sixth degree known as a Sun Hero? To reach this level on the ladder of spiritual knowledge he must have developed an inner life in harmony with the divine rhythms pulsating through the cosmos. His life of feeling and thinking must have rid itself of chaos, of all disharmony, his inner life of soul must beat in perfect accord with the rhythm of the sun in the heavens. Such was the demand made upon people at the sixth degree of initiation. They were looked upon as holy men, as ideals, and it was said that if a Sun Hero were to deviate from the path of spiritual harmony and constancy of soul, it would be as great a calamity as if the sun were to deviate from its course. A man whose spiritual life had found a path as sure as that of the sun in the heavens was called a ‘Sun Hero’, and there were Sun Heroes among all the peoples.

Our scholars know remarkably little about these things. They are aware that sun myths are connected with the lives of all the great founders of religions, but what they do not know is that Sun Heroes were ordained at initiation ceremonies. It is not really so surprising that materialistic research should seek and find sun myths in connection with Buddha and Christ; but it fails to discover the process by which leaders became Sun Heroes, mirroring the sun's great course in their lives and providing an ideal for others to follow.

How did the ancients conceive of the soul of a Sun Hero who had reached this inner harmony? They believed that he was no longer inhabited solely by an individual human soul; something of the cosmic soul, that permeates the entire universe, had arisen within him. This cosmic Soul was known in Greece as Chrestos, in the sublime wisdom of the East as Budhi. Those who no longer feel themselves only as bearers of an individual soul, but experience something of the universal Soul, create within themselves an image of the union of the Sun-Soul with the human body, attaining a stage in the evolution of mankind which is of the very greatest significance.

We have reached this point in the realm of scientific thinking, of thinking upon which human passions, impulses and instincts no longer impinge. Wherever passions and instincts mingle with thinking, people still find themselves involved in strife and dispute, in wild confusion, for the life of instincts and impulses is itself a seething chaos. When, however, impulses, instincts and passions have been purged and transmuted into what is known as Budhi or Chrestos, when they have developed to the level at which logical, dispassionate thinking stands today, when our thinking and feeling have become purified to the extent that what one person feels resonates harmoniously with the feelings of others, then the ideals of ancient wisdom, of Christianity, of anthroposophy, will be realised. It will then be as unnecessary to vote about what is held to be good, ideal and right as it is to vote about what has been recognised as logically right or logically wrong.

Every human being can place this ideal before their soul, which is also the ideal of the Sun Hero, the ideal before every aspirant at the sixth stage of initiation. The German mystics of the Middle Ages felt this and expressed it in a word of deep significance, ‘Vergottung’—deification. This word existed in all ancient religions. What does it signify? There was a time when those whom we look upon today as the ruling spirits of the universe also passed through a stage at which mankind now stands—the stage of chaos. These ruling spirits wrestled through to the divine heights from which their forces now stream harmoniously through the universe. The harmony and regularity with which the sun moves through the seasons, manifesting in the growth of plants and in the life of animals— this regularity was once chaos. Harmony has been attained at the cost of great travail. Humanity stands today within the same kind of chaos; but out of the chaos there will arise a harmony modelled in the likeness of the harmony in the universe.

When this thought takes root in our souls, not as a theory, not as a doctrine, but as living insight, then we shall feel the full, anthroposophical significance of Christmas. If the glory, the revelation of the divine harmony in the heavenly heights is a real experience within us, and if we know that this harmony will one day resound from our own souls, then we can also feel what will be brought about in humanity itself by this harmony: peace among people of goodwill. These are the two feelings which arise at Christmastide. This great vista of the divine ordering of the world, of the revelation, the glory of the heavens, can give us a premonition even now of that harmony which will one day reign in those who open their souls to it. The more abundantly the harmony of the cosmos fills the soul, the more peace and concord there will be upon the earth.

The great ideal of peace stands there before us when at Christmas we contemplate the course of the sun. When we think about the victory of the sun over darkness during these days, there is born in us a great confidence and trust which unites our own evolving soul with the harmony of the cosmos, a harmony that does not flow into our souls in vain. And then the seed, which brings to the earth that peace of which the religions speak, takes root in the soul. The ‘men of goodwill’ are those who feel this peace. It is a peace which will spread over the earth, when in our life of feeling and in our souls that harmony reigns which has been achieved today in the realm of reason alone. Strife and discord will then give way to the all-pervading love of which Goethe speaks in his Hymn to Nature: ‘A single draught from this cup of love will render us invulnerable to a life of toil and stress.’

In all religions this Christmas festival has been one of confidence, of trust and of hope, because of a feeling that the light must prevail; out of the seed planted in the earth something will spring forth which seeks the light and will thrive in the light of the coming year. Just as the seed of the plant is cradled in the earth and matures in the light of the sun, so the divine truth, the divine soul itself is immersed in the depths of the life of passion and instinct; there in the darkness, this divine Sun-Soul must grow to maturity. Just as the ripening of the seed in the earth is made possible by the victory of light over darkness, so the continuing victory of light over the darkness of the soul will enable the light of the soul to triumph. And as truly as strife can only exist in the darkness and peace in the light, so with an understanding of the harmony in the universe there will come peace upon earth: ‘Glory on this day, revelation of the divine powers in the heavenly heights on this day, and peace to those who are of goodwill.’

This was the awareness which led the Christian Church in the fourth century to celebrate the birth of the Saviour of the world on the same days of the year on which the victory of light over darkness had been celebrated by all the great religions. Up to the fourth century the festival of the birth of Christ had been a moveable feast. It was not until the fourth century that it was decided to place the date of the Saviour's birth on the day on which this victory of the light over the darkness had always been commemorated.* And so Christianity is in harmony with all the great world-religions. When the Christmas bells ring out, they are a reminder to us that this festival was celebrated all over the world, wherever human beings knew what it signified, wherever they understood the great truth that the soul of man is involved in a process of development and progress on this earth, wherever there was a true striving for self-knowledge.

We have not been speaking today of an undefined, abstract feeling for nature but of a feeling that is full of life and spirituality. And if we think of what has been said in connection with Goethe's words: ‘Nature! we are surrounded and embraced by her...’ it is quite obvious that we are not speaking here in any materialistic sense, but that we see in nature the outward expression, the countenance of the divine spirit of the cosmos. Just as the physical is born out of the physical, so are the soul and the spirit born out of the divine soul and the divine spirit. The body is connected with purely material forces and the soul and spirit with forces akin to their own nature. The great festivals exist to bear witness to our connection with the whole universe, and to help us use our powers of feeling and thinking in such a way that we become fully aware of this connection. When this insight lives within us, the festivals will change their present character and become living realities in our hearts and souls. They will be points of focus in the year, uniting us with the all-pervading spirit of the universe.

Throughout the year we fulfil the common tasks and duties of daily life; but at these festival times we turn our attention to the links which bind us with eternity. And although daily life is fraught with many a struggle, at these times a feeling awakens within us that above all the strife and turmoil there is peace and harmony.

Festivals are the commemoration of great ideals, and Christmas is the birth feast of mankind's highest ideal, which we must strain every nerve to attain if we are to fulfil our destiny. The birth festival of all that we can feel, perceive and will—such is Christmas when it is truly understood.

Anthroposophical spiritual science wishes to contribute to a true and deep understanding of the Christmas festival. We do not want to promulgate a dogma or a doctrine, or a philosophy. Our aim is that everything we say and teach, everything that is contained in our writings, in our science, shall pass over into life itself. This will happen when we practise spiritual science in our daily lives, no longer even needing to speak of it. The living wisdom of the spirit will then resound everywhere: from pulpits far and wide; in courts of law, where the deeds of human beings will be viewed with spiritual perception; in hospitals, where doctors will perceive and heal spiritually; in schools, where teachers will form spiritual perceptions about the growing child. When people in all walks of life and in all places, think, feel and act spiritually, so that doctrines about spiritual science become superfluous, our ideal will have been attained. Then, too, there will be a spiritual understanding of the great turning points of the year and our everyday experiences will be truly linked with the spiritual world. The immortal, eternal, spiritual sun will shine into the soul at the great festivals, reminding us of our divine self. This divine, higher, sun-like self will prevail over darkness and chaos, will give us the peace of soul by which all the strife, all the war and all the discord of the world can be assuaged.

* We cannot here enter into details of the wise-teachings of Christianity itself which will form the subject of a later lecture. But this much shall be said today: that nothing could be more correct than to place at this time the birth festival of that divine Individuality who is to the Christian a guarantee and an assurance that his divine soul will ultimately prevail over the darkness in the outer world.

2

Signs and Symbols of the Christmas Festival*

The festival of Christmas which we shall soon be celebrating acquires new life when a deeper, more spiritual conception of the world is brought to bear upon it. In a spiritual sense the Christian festival is a festival of the sun, and as such we shall think of it today. To begin with, let us listen to the beautiful hymn to the sun which Goethe puts into the mouth of Faust:—

Life's pulses newly-quickened now awaken,

Softly to greet the ethereal twilight leaping;

Thou Earth through this night too hast stood unshaken,

And at my feet fresh breathest from thy sleeping.

Thou girdest me about with gladness, priming

My soul to stern resolve and strenuous keeping,

Onward to strive, to highest life still climbing.—

Unfolded lies the world in twilight-shimmer;

With thousand throated song the woods are chiming;

The dales, where through the mist-wreaths wind, lie dimmer,

Yet heavenly radiance plumbs the deeps unnumbered,

And bough and twig, new-quickened, bud and glimmer

Forth from the fragrant depths where sunk they slumbered,

Whilst hue on hue against the gloom still heightens,

Where bloom and blade with quivering pearls are cumbered.

A very Paradise about me lightens!

Look up!—The giant peaks that rise supernal

Herald the solemn hour; for them first brightens

The early radiance of the light eternal,

Upon us valley-dwellers later showered.

Now are the green-sunk, Alpine meadows vernal

With radiance new and new distinctness dowered,

And stepwise downward hath the splendour thriven.

He sallies forth, and I mine overpowered

And aching eyes to turn away am driven.

Thus when a yearning hope, from fear and wonder

Up to the highest wish in trust hath striven,

The portals of fulfilment yawn asunder,

Then bursts from yonder depths whose days ne’er dwindle

Excess of flame—we stand as smit with thunder.

The torch of life it was we sought to kindle,

A sea of fire—and what a fire!—hath penned us.

Is’t Love? Is’t Hate? that yonder glowing spindle

In bliss and bale alternating tremendous

About us twines, till we the dazed beholders

To veil our gaze in Earth's fresh mantle wend us.

Nay then, the sun shall bide behind my shoulders!

The cataract, that through the gorge doth thunder,

I’ll watch with growing rapture, ‘mid the boulders

From plunge to plunge down-rolling, rent asunder

In thousand thousand streams, aloft that shower

Foam upon hissing foam, the depths from under.

Yet blossoms from this storm a radiant flower;

The painted rainbow bends its changeful being,

Now lost in air, now limned with clearest power,

Shedding this fragrant coolness round us fleeing.

Its rays an image of man's efforts render;

Think, and more clearly wilt thou grasp it, seeing

Life in the many-hued, reflected splendour.

(Translation by Latham)