The Mysteries of initiation E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2021

Beschreibung

In a concise study, Rudolf Steiner presents an inspirational sketch of the evolution of the Mysteries – from ancient Persia through Egypt and Greece, to the Christian era and the present day. He traces the line of initiates from Egyptian divinities Isis and Osiris to Moses, King Arthur's Round Table and the Holy Grail in the twelfth century. Steiner focuses on the process of initiation as a historical topic: how initiation worked in ancient Egypt and in the late Middle Ages. But his presentation is also inspirational, leading to the question: How can we advance to initiation now? He underscores the potential for achieving enlightenment today without a teacher in the flesh, and explains the four stages of the process towards initiation. He also highlights the need for strenuous efforts to overcome the subtle power of evil – in the form of Lucifer and Ahriman – through selfless work.The four lectures collected here form an important landmark in Rudolf Steiner's biography: the first being delivered on 3 February 1913 – the very day that the Anthroposophical Society was founded. First published in English under the title The Mysteries of the East and of Christianity and unavailable for many years, this edition has been re-edited by Professor Frederick Amrine and features appendices, an index as well as an introduction by Robert McDermott.

Leseprobe

THE MYSTERIES OF INITIATION FROM ISIS TO THE HOLY GRAIL

Four lectures given in Berlin between 3 and 7 February 1913

TRANSLATION REVISED BY CHARLES DAVY

EDITED BY FREDERICK AMRINE

INTRODUCTION BY ROBERT MCDERMOTT RUDOLF STEINER

RUDOLF STEINER PRESS

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

www.rudolfsteinerpress.com

Published by Rudolf Steiner Press 2021

Originally published in German under the title Die Mysterien des Morgenlandes und des Christentums (volume 144 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. This authorized translation is based on the fourth German edition (1985), edited by R. Friedenthal and K. Boegner

Published by permission of the Rudolf Steiner Nachlassverwaltung, Dornach

© Rudolf Steiner Nachlassverwaltung, Dornach, Rudolf Steiner Verlag 1985

This translation © Rudolf Steiner Press 2021

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, photo-copying 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 591 6

eISBN 9781855846289

Cover by Morgan Creative Typeset by Symbiosys Technologies, Vishakapatnam, India Printed and bound by 4Edge Ltd., Essex

CONTENTS

Publisher’s Note

Introduction, by Robert McDermott

LECTURE 1 BERLIN, 3 FEBRUARY 1913

The mystery being in its connection with the spiritual life of mankind. Initiation nowadays requires strengthening and transformation of the soul’s forces: sensory impressions, thoughts and judgments must turn from the end to the means; viewpoints and opinions must be overcome. The stages of initiation. First stage: the experience of death; second stage: the passage through the elementary world.

Pages 1-13

LECTURE 2 BERLIN, 4 FEBRUARY 1913

The strengthening of the soul forces as a prerequisite for the ascent into higher worlds. The intertwining of natural and moral laws in the spiritual world. Encounters with the souls of the dead. The after-death consequences of unscrupulousness and addiction to comfort in earthly life. Third stage of initiation: the sight of the midnight Sun. The supernatural experience of the plant world and its connection with the sun and stars. In a sleeping person, the physical and etheric bodies are like a plant, the ego and astral body like the sun and stars.

Pages 14-25

LECTURE 3 BERLIN, 5 FEBRUARY 1913

Further stages of ascent into the spiritual worlds. Fourth: standing before the upper and lower gods. Painful soul experiences. Initiation in the ancient Mysteries. Building up the physical and etheric sheaths through the Amshaspands and the Izeds in the Zarathustra initiation. The early and late Egyptian Mysteries. Isis and Osiris. The sons of the widow. The carrying away of the secrets of Osiris by Moses. Late Egyptian and Greek Mysteries. The silence of the world word. Abandonment and loneliness of those to be initiated. The death of the god who passes into another world.

Pages 26-39

LECTURE 4 BERLIN, 7 FEBRUARY 1913

Mystery secrets of the Egyptian sentient-soul culture reappear in King Arthur’s Round Table. Arthur, his knights and Guinevere as human images of the zodiac, sun and moon. Repetition of the secrets of the mind and soul in the Holy Grail. The Grail opponents Klingsor and Iblis. The dual nature of modern man: the dying Parsifal and the wounded Amfortas. Overcoming dullness and doubt through the new Mysteries.

Pages 40-57

APPENDICES:

The Etheric and the Astral Bodies

Charles Darwin

Ahriman and Lucifer

Notes

Rudolf Steiner’s Collected Works

Significant Events in the Life of Rudolf Steiner

Index

PUBLISHER’S NOTE

IN the first week of February 1913, several important events took place in Berlin within the newly founded Anthroposophical Society. On 2 February, the meeting of the eleventh general assembly of the German Section of the Theosophical Society, from which the Anthroposophical Society had broken away, took place. On 3 February, there followed the first general assembly of the new Anthroposophical Society. On 5 February was held the second general assembly of the Johannesbau-Verein (the association founded to build a centre for the new anthroposophical work—which was later realized in Dornach, Switzerland, as the Goetheanum). (See the lectures published as Architecture as a Synthesis of the Arts, GA 286, Rudolf Steiner Press 1999.) It was within this context that Rudolf Steiner gave the lectures presented here, which were made available to members as a printed manuscript shortly afterwards.

INTRODUCTION

Context of the Lectures

DURING the twenty-five years of his public career as a spiritual and esoteric teacher (1902-25), Rudolf Steiner reviewed and revised very few of his approximately 6,000 lectures and chose very few of the titles for individual lectures or for the many series (often called cycles) of lectures subsequently published in 350 volumes. This set of four lectures which was delivered in February 1913, was first published in English language translation as The Mysteries of the East and of Christianity. As with many, perhaps most, of Steiner’s lectures, it includes many sub-topics and tangents. Overall, the lectures are focused on the process of initiation, both as a historical topic—how did initiation work in ancient Egypt and in the late Middle Ages?—and inspirational—how might members of his audience advance to initiation in the 20th century? According to the original title in English, an accurate translation of the German,1 ‘East’ seems to refer to ‘non-Western’ and perhaps more particularly Egyptian. ‘Christianity’ in these lectures is limited to the Holy Grail; there is no discussion of the Mystery of Golgotha— Christ’s Incarnation, Crucifixion, and Resurrection—nor the spiritually profound figures around Jesus: his Mother, Mary Magdalen, or Lazarus who was initiated (so-called raised) and known as John the Beloved Disciple and John the Evangelist. It seems likely that ‘and’ in the title should be taken to mean ‘to’. With these considerations in mind, the editors of Rudolf Steiner Press are wisely publishing these lectures under the title, The Mysteries of Initiation: From Isis to the Holy Grail.

The date of the first lecture in this set of four, 3 February, 1913, was the first day that Rudolf Steiner lectured as the head of the newly founded Anthroposophical Society. Steiner had been appointed head of the German section of the Theosophical Society in 1902 but after five years, at the International Theosophical Society meeting in Munich, his conflicts with Annie Besant, president of the International Theosophical Society, signaled their inevitable separation. Besant, a fiery Irish political leader in both Ireland and India, succeeded H. P. Blavatsky (HPB), co-founder and primary teacher of the Theosophical Society until her death in 1891. Col. Henry Olcott, a co-founder with HPB, was president between Blavatsky and Besant. It seems likely that Steiner would have been able to collaborate with HPB and Olcott despite their commitment to Buddhism and their critical attitude toward Christianity.

In 1911, two years before the lectures in this volume, C. W. Lead-beater, a clairvoyant and close colleague of Besant, created the Order of the Star for Jiddu Krishnamurti, age 16, whom Leadbeater announced as Jesus, the world teacher returned. One year later, in December 1912, Steiner’s followers formed the Anthroposophical Society with Steiner as its teacher. In his inaugural lecture to the First General Meeting of the Anthroposophical Society on 3 February, 1913, Rudolf Steiner spoke of the being of Anthroposophia—‘Anthropos-Sophia’.2 On the same day, Steiner delivered the first of the four lectures in this volume, and then three additional lectures on the subsequent four days. He was lecturing to an audience of followers who, while members of the Theosophical Society, were used to hearing Steiner’s account of the Western/Christian esoteric tradition in contrast to the theosophical emphasis on Hindu and Buddhist teachings.

In these four lectures Rudolf Steiner develops several ideas by which he was beginning to establish an anthroposophical dharma— teaching and practice: In addition to many tangents, he traces the line of initiates from Egyptian divinities, Isis and Osiris, to Moses to King Arthur’s Round Table and the Holy Grail in the 12th century.3 Secondly, Steiner explains the four stages of the process toward initiation, and third, he emphasizes the need for strenuous effort to overcome the temptations of Lucifer and Ahriman and to achieve initiation. He especially emphasizes the possibility of achieving initiation on one’s own (without an earthly initiator) by following the discipline outlined in his book, How to Know Higher Worlds (1904).4

Evolution of Initiation from Isis and Osiris to the Holy Grail

Steiner’s audience was familiar with his account of the evolution of consciousness in books by HPB and in his one-hundred-page chapter in Outline of Esoteric Science (1909).5 Readers unfamiliar with Steiner’s consciousness eras—and particularly the middle three—sentient soul, intellectual soul, and consciousness soul—will want to set them to memory and keep them in mind when reading about Isis and Osiris, Moses, and the Holy Grail. According to Steiner, each of the seven epochs following the collapse of Atlantis,6 and consequently called Post-Atlantean, span approximately 2,100 years. The Third Post-Atlantean Age, also called the time of the sentient soul, began in the 13c BCE, and continued until mid-8thc BCE. During this age the spiritual world was close to initiates and leaders of each culture—e.g., teachers of the Upanishads in India, leadership of Abraham and Moses in Israel, and Homer for the Greeks. Owen Barfield refers to this consciousness as Original Participation. Footnote 26 by Frederick Amrine on p. 71 is helpful on this topic.

The age of the intellectual soul (mid-8thc BCE – 15thc CE), is exemplified by Plato and Aristotle in Greece, Isaiah in Israel, Confucius and Laotse in China, and Bhagavad Gita and Buddha in India. In the early phase of this age the spiritual world began to recede. Owen Barfield refers to this process as the Loss of Participation. The most profound loss was in the Roman world of the 1stc BCE, and directly countered by the Incarnation of Christ in Jesus of Nazareth. Curiously, in this set of four lectures Steiner does not discuss the initiates of this period, most notably Lazarus,7 and Paul the Apostle who was initiated on the road to Damascus. Frederick Amrine’s fn. 24 (p.70) is very helpful for an understanding of this Post-Atlantean, or cultural, age. At present, humanity, and particularly the West, has lived through the first third of the consciousness soul age which began in the 15thc CE. Despite the influence of high beings such as Krishna, Buddha, and Christ, this age is characterized by a continuing loss of participation. It is also possible, and increasingly urgent, for individuals with an opening to the spiritual world to pursue the path of initiation with a guidebook such as his How to Know Higher Worlds (1904).8

In describing the gift of Isis to the Mediterranean world during the sentient soul period, and in the previous lecture on Sophia on the same day, Steiner shows that during that time there was but a slim line between humanity and the spiritual world, as, for example, embodied and revealed by Isis and Horus. Steiner states that every initiate must pass through four deep, transformative experiences, as follows:

1. the experience of death;

2. the passage through the elementary world;

3. the sight of the midnight sun. The supernatural experience of the plant world and its connection with the sun and stars. In a sleeping person, the physical and etheric bodies are like a plant, the ego and astral body like the sun and stars;

4. standing before the upper and lower gods, including painful soul experiences.

If Steiner’s accounts of the experience of these stages by various initiates is less than obvious it is important to recall that we are reading unrevised lectures, not a carefully prepared book. We should remember that a topic that Steiner neglects in one lecture, such as the Mystery of Golgotha in these lectures, he is likely to develop in other lectures. In this series of four lectures, he omits Christian initiates, but he discusses them in the lecture on Sophia on the same day. In the Sophia lecture he affirms a relationship between Isis and the Mother of Jesus; Moses appears with Elijah in the Transfiguration of Christ; and Zarathustra provides the ego both of the Matthew Jesus and then as the ego of the Luke Jesus9 at approximately age twelve, in time for Jesus to lecture the high priests in the temple. The continuity of lives of initiates from one age to another is one of the main points of these lectures. At the end of his life, Steiner placed this idea at the front of his autobiography:

Because I entered this world with defined soul predispositions, and because the course of my life, as expressed in my biography, is determined by these predispositions, as a spiritual human being I must have existed before my birth. …In each life the human spirit appears as a repetition of itself with the fruits of experiences during previous lives.

Persistence of Evil10

In the fourth lecture, Steiner describes the battle between good and evil as revealed in the late medieval story of King Arthur and the Holy Grail. This transition from Isis and Horus, representatives of the sentient soul (the third Post-Atlantean age) to the Holy Grail, representatives of the late intellectual soul/Fourth Post-Atlantean, is typical of the pattern whereby the Third Post-Atlantean age transmits its attainments to the Fifth. King Arthur and the Holy Grail is technically in the Fourth/intellectual soul age but presages the prominence of evil facing modern humanity in the Fifth. Evil in the modern age is nearly synonymous with Ahriman, the tempter who leads humanity ever deeper into impersonal, automatic, surface thinking and behaviour. For the complementary roles of Lucifer and Ahriman see the excellent description by Fred Amrine (Appendix 3).

As Steiner was delivering these lectures on the eve of the First World War, he certainly had a foreboding, or prevision, of the cruelty and suffering that was about to consume the surrounding countries. The Goetheanum building, that he and his followers initially called the Johannesbau, was built in hearing distance of the guns of the war in Italy, Germany, and France. Clearly, a malign force was responsible for the burning of the Goetheanum within months of its completion. As his focus in these lectures is on initiation, he chose Parsifal (who had to learn lessons of the real world) and Goethe (after whom the Goetheanum was named) and an example of the inexhaustible power of evil and the need for dedicated effort to counter its powerful impact.

Steiner repeatedly emphasizes that human effort is needed to overcome the reappearance of evil, particularly due to the tempters, Lucifer and Ahriman and their legions.11 Because of their opposition to human effort on behalf of the evolution of consciousness, no good deed goes unopposed. Of course, they work through individuals open to their influence. The iconic example of an individual serving an evil cause is Judas and the high priests. Instead of this obvious example, Steiner explains the struggle of Isis against her brother-in-law Seth, the undoing of King Arthur’s castle by Klingsor, and the fallen side of the soul of Goethe, the foremost poet, dramatist, and scientist of modern Germany. A goddess, a king, and an amazing human being each suffered the attack of negative spiritual forces, and each provides an inspiring example of strenuous counter effort. In these lectures Steiner is intent on waking his audience to the subtle and destructive power of evil—and the possibility of overcoming it by selfless, dedicated effort. Sri Aurobindo (1872-1950), Pierre Teilhard de Chardin (1881-1955), and C. G. Jung (1875-1961), agree that evil is a necessary ingredient in the advance of human consciousness. In these lectures, Steiner repeatedly emphasizes the need for dedicated effort in order to attain initiation and thereby to advance the evolution of consciousness. In passing, Steiner discloses another triumph of the tempters: they use indifferent and slothful individuals and groups in support of pandemics!