The Occult Truths of Myths and Legends E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2022

Beschreibung

In this series of previously-untranslated lectures, Rudolf Steiner describes how myths and legends portray humanity's most ancient evolutionary and spiritual history. Folklore presents ancient mystical wisdom in the form of stories – clothed in pictures by initiates – that enable individuals to understand their content in a more intellectual form at a later time.Focusing on Greek and Germanic mythology, the lectures in the first part of this volume cover the chronicles of Prometheus, Daedalus and Icarus, Parzival and Lohengrin, the Argonauts and the Odyssey, and the heroic dragon-slayer Siegfried. From these focal points, Rudolf Steiner discusses a variety of themes – from the mysteries of the Druids and the founding of Rome to the esoteric background of Wolfram von Eschenbach; from good and evil and the unjust death sentence on Socrates to the significance of marriage..The second part of this book features lectures on the nature and significance of the musical dramas of Richard Wagner. Wagner's works, from his earliest attempts to his most mature opera Parsifal, are discussed from spiritual viewpoints. Although Wagner did not have a fully conscious awareness of the deeper meanings of his compositions, Steiner suggests that his shaping of Germanic legends was driven by an instinctive, creative and artistic certainty that accords with deep occult truths.

Leseprobe

THE OCCULT TRUTHS OF MYTHS AND LEGENDS

GREEK AND GERMANIC MYTHOLOGY RICHARD WAGNER IN THE LIGHT OF SPIRITUAL SCIENCE

Sixteen lectures given in Berlin, Cologne and Nuremberg in 1904, 1905 and 1907 (from audience notes)

TRANSLATED AND INTRODUCED BY PAUL KING

RUDOLF STEINER

RUDOLF STEINER PRESS

CW 92

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

www.rudolfsteinerpress.com

Published by Rudolf Steiner Press 2022

Originally published in German under the title Die okkulten Wahrheiten alter Mythen und Sagen (volume 92 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 first German edition (1999), edited by Helmuth von Wartburg and Ulla Trapp

Published by permission of the Rudolf Steiner Nachlassverwaltung, Dornach

© Rudolf Steiner Nachlassverwaltung, Dornach, Rudolf Steiner Verlag 1999

This translation © Rudolf Steiner Press 2022

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

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

ISBN 978 1 85584 639 5

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

CONTENTS

Editor’s Preface

Introduction by Paul King

I

GREEK AND GERMANIC MYTHOLOGY

LECTURE 1

BERLIN, 24 JUNE 1904

Good and Evil

Events in the physical world as the shadow of spiritual happenings on higher planes. Good and evil as corresponds, or does not correspond, to human evolution. Christianity introduced by taking into account the developmental stage of the different peoples. The monotheism of Mohammedanism established as counterbalance to the existing religious forms, but connected to emergent natural science. Reverberations of Atlantean Tao-culture in Chinese religion. The shaman Attila as an anachronistic representative of that culture.

Pages 3-8

LECTURE 2

BERLIN, 1 JULY 1904

Reading the Akasha Chronicle. Wolfram von Eschenbach

The ability to shut off the Ego in the process of thinking as a prerequisite for reading the Akashic Chronicle. How this was practised by medieval monks. Wolfram von Eschenbach as an inspired writer. The transition to a scientific view of the physical world through Copernicus. The significance of the ‘Masters’ and their emissaries. The occult meaning of the Lohengrin legend and its portrayal by Richard Wagner.

Pages 9-14

LECTURE 3

BERLIN, 8 JULY 1904

Sacramentalism. Daedalus and Icarus

The meaning of the myths of Daedalus and Icarus, of Talus, and Theseus. The founding of Rome and the seven Roman kings. The nature of sacramentalism. The arising and sacramental efficacy of fire.

Pages 15-21

LECTURE 4

BERLIN, 15 JULY 1904

Germanic Mythology

The meaning of Nordic and Celtic mythology. The mixing of races in the era of the Hyperboreans, Lemurians and Atlanteans. The three Nordic initiates: Odin, Vili and Ve. The meaning of Nordic myths. Niflheim and Muspelheim. The Celtic contribution: the legend of King Arthur and his Round Table, and of the magician Merlin. Loki as god of desires, and Hagen as the individual inspired by Loki. The introduction of the personal element, demonstrated in the example of love. Wolfram von Eschenbach as an initiate, and his portrayal of the Parzival legend. Uniting the Germanic element with Christianity.

Pages 22-28

LECTURE 5

BERLIN, 22 JULY 1904

Reincarnation

The Indian teaching of reincarnation into animal bodies. The fable of Buddha as a hare. On the meaning of fables as a preparation for receiving spiritual science in a later incarnation. Evolution of man from the first to the fourth round. The discarding of mineral, plant, and animal at lower levels of existence, and their raising to a higher stage by man.

Pages 29-35

LECTURE 6

BERLIN, 30 SEPTEMBER 1904

The Mysteries of the Druids

Druids as ancient Germanic initiates. The three stages of initiation. The Edda as a narrative of what actually took place in the ancient Druid mysteries. Druid priests as builders of humanity; a faint reflection of this in the view of Freemasons.

Pages 36-40

LECTURE 7

BERLIN, 7 OCTOBER 1904

The Legend of Prometheus

The possibility of an exoteric, allegorical, and occult meaning in myths. The meaning of the Prometheus myth as a mystery presentation of post-Atlantean human history. The discovery of fire and Prometheus as the representative of post-Atlantean period. The polarity of the kama-manasic thinking in Epimetheus and the manasic thinking in Prometheus. The leaders of post-Atlantean humanity who were initiated into wisdom and action.

Pages 41-50

LECTURE 8

BERLIN, 14 OCTOBER 1904

The Legend of the Argonauts and the Odyssey

First impulse for the development of the intellect in the fifth Atlantean cultural epoch; this impulse renewed in Greek culture. Greek philosophers strive for wisdom without love. Preservation of wisdom imbued with love in the Greek mysteries. The legend of the Argonauts as expression of this struggle. The details of the Odysseus legend as images of the stages of initiation for the pupil in the Greek mysteries.

Pages 51-60

LECTURE 9

BERLIN, 21 OCTOBER 1904

The Legend of Siegfried

The mood of expectation of the Nordic peoples at the turning point of time. The strict guarding of the mysteries and the unjustified death sentence against Socrates. The doctrine of death leading to true life—in the ancient Germanic peoples and in Buddha. The Druid initiation. Siegfried, the forerunner of Christianity. Individual features of the Siegfried legend and their meaning.

Pages 61-69

LECTURE 10

BERLIN, 28 OCTOBER 1904

The Trojan War

Until the beginning of the post-Atlantean period, the leaders of humanity were ‘Manus’, superhuman beings with a spiritual development on other planets. From the sixth root race on, humans can also become Manus. The replacement of the priestly rule by the kingly rule, as represented in the saga of the Trojan War. Other features of this saga as images of the descent of mankind to the physical plane. The secrecy of the mysteries.

Pages 70-79

II

RICHARD WAGNER IN THE LIGHT OF SPIRITUAL SCIENCE

LECTURE 1

BERLIN, 28 MARCH 1905

The guidance of humanity by the great initiates; Jakob Böhme as an example of their activity. Wagner’s attempt to lift humanity from sinking into materialism by using myths in his ‘total work of art’. His reference to the legend of Charlemagne and Barbarossa. Vivid depiction in Wagner’s music dramas of the transition from the old clairvoyance culture to attainment of intellect and self-consciousness.

Pages 83-88

LECTURE 2,

BERLIN, 5 MAY 1905

Transition from ancient astral clairvoyance to intellectual wisdom. The pictorial depiction of this in the old Germanic legends and in various aspects of Wagner’s Ring of the Nibelungs. Multiple initiations of Wotan. Loki and Baldur as representatives of the moon and sun realms.

Pages 89-94

LECTURE 3

BERLIN, 12 MAY 1905

Four preparatory epochs of North-Germanic development corresponding to the four cultural epochs around the Mediterranean. The birth of the ‘I’ in the fifth epoch. This depicted in the events of Wagner’s tetralogy. Certain aspects of this depiction and their esoteric significance. The problem of the division into two sexes—Tristan and Isolde. The overcoming of this in Christian love. Reference to Parsifal.

Pages 95-102

LECTURE 4

BERLIN, 19 MAY 1905

Wagner’s relationship to mysticism. His draft outline of Der Sieger (the Victor). The motif of the self-sacrificing maiden in Hartmann von Aues’ Der arme Heinrich and in Wagner’s dramas. The Tannhäuser motif. The cultural impulse of the Proto-Semites. The Parsifal legend in Wolfram von Eschenbach and in Wagner. The impulse in Wagner’s work towards a reunification of art, religion, and science.

Pages 103-115

LECTURE 5

COLOGNE, 3 DECEMBER 1905

Parzival and Lohengrin

Christianity’s victory over Druid religion in Boniface’s felling of the Donar oak. The tragic note in the legends of Siegfried. Friedrich Barbarossa and the search for the Holy Grail. Parzival as the initiate of the Grail. His son Lohengrin as the founder of urban culture.

Pages 116-125

PUBLIC LECTURE,

NUREMBERG, 2 DECEMBER 1907

Richard Wagner and his Relation to Mysticism

Richard Wagner as a true mystic. His view of music as a revelation from another world. The music of the spheres as a spiritual reality. Wagner’s idea of a ‘total work of art’. The transition from the clairvoyant consciousness of the ancient Atlanteans to the intellectual and ego-conscious of modern times. The beginning of ‘Rheingold’. The passion-free, plant-like consciousnessness of the Atlanteans and the future return to this state of consciousness at a higher level.

Pages 126-144

Notes

Rudolf Steiner’s Collected Works

Significant Events in the Life of Rudolf Steiner

Index

EDITOR’S PREFACE

THE lectures in the first part of this volume were given on Fridays to a small circle of members of the Berlin branch, in the apartment of Fräulein Klara Motzkus. The focus of the lectures was Greek and Germanic mythology. From this starting point, however, Rudolf Steiner discusses a great variety of themes, from the unjust death sentence on Socrates to the significance of marriage, and from the founding of Rome to the esoteric background of the work of Wolfram von Eschenbach. What all these discussions had in common was their relation—at times only hinted at, often examined in detail—to the burning questions of the present.

The second part brings together lectures dealing in detail with a specific theme, namely the nature and significance of the music dramas of Richard Wagner. His works, from his earliest attempts to his most mature work Parsifal, are examined according to their spiritual content, whereby Steiner stresses that Wagner did not himself have a clear awareness of this deeper meaning, only an indefinite intimation, and that—like the plant growing according to specific laws but unaware of these laws itself—he shaped the Germanic legends with an instinctive, creative and artistic certainty that accords with their deeper, occult meaning.

INTRODUCTION

LOOKING into a myth or legend is like going on a journey of exploration. Each myth has so many levels of depth, and sounding each one takes us more deeply into an aesthetic pleasure, into our psyche, or right into our spiritual history.

Most superficially, we can see myths and legends as ‘stories’ that can be enjoyed by children, or were told for entertainment around the fire in primitive times now past.

More recently, mythology has been explored in psychology (particularly Jungian psychology) as a means of mining and understanding archetypal patterns in the human psyche. The universal images help shed light on our own sub- and un-conscious, and thus help us harmonize ourselves better into life.

Legends are often a kind of elaborated folk-memory of an actual event (e.g. King Arthur, the Trojan War), the cultural archaeology of a people. But woven into this are strands of deeper meaning, as Steiner points out.

In the lectures in this volume, Steiner goes deeply into the more profound levels of myths and legends. He shows how they can be spiritual depictions of humanity’s most ancient evolutionary history, of spiritual forces active at specific evolutionary stages. He shows how they can also be an account of initiation processes. They can even be spiritual wisdom, clothed in pictures in such a way by ancient initiates as to create the capacity in their listeners of being able to understand that same wisdom in a more intellectual form in a future incarnation!

It is hard not to be left with a feeling of wonder at the depth and wisdom of the world.

*

Most of Steiner’s lectures are available to us as verbatim reports recorded by professional stenographers. The lectures in this volume, however, took place early on in Steiner’s lecturing career and consequently in the absence of a stenographer. These printed lectures have therefore been compiled from notes taken by individuals in the audience (see Notes for text sources). Although work was done by the German compilers to keep the text as close as possible to Steiner’s actual words, it nevertheless has at times the somewhat aphoristic style of prose compiled from notes. I have tried, nevertheless, to keep close to the German—to its meaning and ‘feel’—to reduce as much as possible this second step of separation from the original words.

The lectures were given to members of the Theosophical Society in the time before the establishment of the Anthroposophical Society. Steiner therefore uses terminology that was familiar to his listeners but which he later changed. A case in point is the use of the term ‘race’. ‘Race’ was used in theosophical circles to refer to sequential eras in the development of humanity. In his anthroposophical work Steiner employed different terms to indicate this development in time, rather than a genetic race in the sense we might understand it today.

The changes he made were as follows:

Theosophical term

Steiner’s term

1st root race

2nd root race

3rd root race

4th root race

5th root race

1st sub-race

2nd sub-race

3rd sub-race

4th sub-race

5th sub-race

6th sub-race

7th sub-race

6th root race

7th root race

Polarean age

Hyperborean age

Lemurian age

Atlantean age

1st Post-Atlantean age

1. Ancient Indian cultural epoch

2. Ancient Persian cultural epoch

3. Egypto-Chaldean epoch

4. Greco-Roman epoch

5. Fifth Post-Atlantean epoch

6. Sixth Post-Atlantean epoch

7. Seventh Post-Atlantean epoch

2nd Post-Atlantean age

3rd Post-Atlantean age

Paul King

I

GREEK AND GERMANIC MYTHOLOGY

LECTURE 1

BERLIN, 24 JUNE 1904

Good and Evil

ISHOULD like to follow on today from things I discussed a fortnight ago.1 We might also have the opportunity to talk about the event in Amsterdam.2 But today I should like to speak about some concrete things we began recently, and which reach into our physical plane.

I have often stressed that the events taking place in our physical world are nothing other than a kind of reflected shadow of what is happening on the higher planes. For the occultist it is clear that he can only understand events in the physical world when he knows what is happening on the supersensory planes. For an occultist who has insight into the higher planes, people appear as though pulled by strings emanating from these higher planes. This might seem to be a restraint on human freedom, but I should like to show today that this is not the case. A few examples can show how the higher worlds influence us.

Here I must refer back to something I said earlier: that, fundamentally speaking, there is no such thing as an absolute good or an absolute evil. Evil is only a kind of ‘misplaced’ good. When something happened, let’s say in the lunar period3 which preceded our own, and an aspect of that is transplanted into our Earth evolution, it appears in the present time as displaced. It was good during the Moon period but appears evil to us during the Earth phase. During the Moon period someone might have had the task of organizing urges and drives in a harmonious way. But this activity was completed when [Old] Moon came to an end. The task of the Earth period is to master drives and urges from the standpoint of manas [that is, the mental element]. If someone had to live out their urges in the way the pitris4 had to, in our epoch they would be an evil person, whereas in the lunar epoch they were a wise sage.

People usually don’t consider the significance of events like, for example, the appearance of Mohammed, the founder of the Mohammedan religion in the sixth and beginning of the seventh century.

We need to bear in mind here that at first Christianity tried to grow into the various other forms of religion. To begin with we see just a small Jewish community in Palestine; and this remained very small. A principle such as the one contained in Christian teaching is not something folk-souls would easily have imposed upon them. The apostle Paul was able to reach the pagans by initially leaving their thoughts as he found them, and then used their religious forms to imbue them with the Christian essence. In the southern regions of Europe they held services to Mithras; these were similar to the present sacrifice of the Mass. The pagans in those areas adopted Christianity because they could keep their cherished Mithras festival. It was similar with the Germanic peoples and their festival which, as Christmas, became a Christian symbol. Their sanctified ancestors were adopted as Christian saints. In this way Christianity became established in ever-new regions and peoples. It was Christianity’s adaptability that made this possible. The Christian religion spread more and more. But because of these many different forms it needed a powerful centre, and this is the Roman papacy. All the harms that were later perpetrated by Christianity are bound up with this world-historical mission of the papacy.

The Semitic peoples had to be reached in a different way, and this is what Mohammed did. He established one initial great precept, saying: ‘There are no gods but the One God. The god I teach is the One God.’ This precept can only be understood as opposition to Christianity. From the beginning, in its conquering of the physical plane, Christianity had the task of working into the human individuality; it does not build on old forces, but wishes to work through manas.

We see in Mohammedanism that, in a conscious way, there is no longer to be a connection to the ancient, still-spiritual religious forms of paganism, but the right path to conquering the physical plane would now be found only through physical knowledge. We see how this physical knowledge takes hold of medicine, which originates in Arabia and later spreads to other lands. Arabian doctors proceeded from the physical plane, unlike the healers among the Ancient Egyptians, the Druids, and even the Germanic peoples. All these attained to their healing vocation by developing their psychic powers through asceticism and other exercises. We still see something similar today in the practices and procedures of shamanism, but today these have degenerated. So psychic forces were developed in these earlier healers. Mohammed introduced a form of medical practice that derives its remedies purely from the physical plane. This form of medicine was developed where people wanted to know nothing about spiritual beings, only about the One God. Alchemy and astrology as understood in ancient times were done away with and turned into new sciences: into astronomy, mathematics, and so on. These later became the sciences of the Western world. In the Arabs who came to Spain we see people learned about the physical plane, particularly mathematicians. The true adherents of this trend said: ‘We honour and reverence what lives in the plant, the animal, and so on, but man should not try clumsily to reproduce what only God is competent to create.’ Thus in Moorish art we find only arabesques, figures that don’t even have a plant form but are shaped by the imagination.

The power of Greece was superseded by Rome, but Greek education and culture was passed on to the Romans. What the Arabs had, they had received from Mohammed. Mohammed introduced [a form of] science that is permeated purely by the laws of the physical plane. Christian monks received a stimulus from the Moors. Even though the Moors were driven back by political powers, monotheism, which brings with it a deepening of physical science, was brought to Europe by them and led to the purging of all pagan elements from Christianity.

Through Christianity people’s feeling-life was led to kama-manas. Through Mohammedanism the intellect, the mind, was led down from the spiritual life to an abstract apprehension of purely physical laws. This physical science had to pass through many stages in order to attain the level it has now. It had to pass through the knowledge of the Vedic priests and through all subsequent stages up to the attainments of our modern time. A lot of it had already been attained by the Atlanteans, albeit by means of psychic forces. This direction towards physical laws has been in preparation ever since Atlantean times.

The Chinese are a residue of the Mongolian race of Atlantis. When we hear the Chinese speak of the TAO, it is something we find hard to understand. The Mongolians of those times had developed a monotheism that went as far as physical tangibility, as feeling the spiritual, and when the Ancient Chinese, the Ancient Mongolian, uttered the word TAO, he felt it as he spoke it. TAO is not ‘the Way’, as it is usually translated, it is the primary energy (Grundkraft) by which the Atlantean could still transform plants, by which he could set his curious airships in motion. This primary energy, which is called vril, was used everywhere by the Atlantean, and he called it his God. He felt this energy inside himself, and for him it was ‘the Way and the Goal’. Thus every Mongolian regarded himself as an instrument in the hand of the great vril-force.

The monotheism of the Atlanteans was retained by the races that survived the Great Flood. The fifth root-race emerged from this religious form which was still spiritual. But this spiritual religious form that worshipped a unitary god gradually degenerated into polytheism. Monotheism was still to be found only in highly developed priests. At the beginning of Christianity the monks were crafty: Baldur, they said, became man in Palestine. In the early centuries we would have found a Christianity mixed together with all kinds of pagan elements, even in Arian Christianity. This development ensued at the time when a particularly vigorous glow of religious feeling was enkindled in the Ancient Mongolian races by highly developed shamans. As a reaction to polytheism, we see on the one hand the emergence of a new unitary religion in Arabia through Mohammed. On the other hand, somewhat earlier, we see the appearance of an initiated shaman with TAO-consciousness, who makes himself the avenger against those who had lapsed from the old monotheistic idea of God. Attila5 was called ‘the Scourge of God’. We see everywhere in his empire the vassal princes living in pomp and splendour, whereas he, a shaman, lived extremely simply. It was said of him that his eyes blazed and the ground shook when he raised his sword. This great initiate would have been fully justified in Atlantean times; in our times he looks like a criminal. The same energy that at one time is an expression of divine fire, appears in another time as divine wrath. Why do such things happen? They are necessary in order to make any kind of progressive development possible. When an advance is to be made in development, the separate threads—seen from a higher perspective—must harmonize with each other once more.

We have also discussed the Druid priests who instructed their people through stories and myths. They were healers, priests, and astrologers all in one; they had inspired knowledge. As the Celtic element was superseded by Germanic tribes, so the belief in the old form of inspiration also subsided. The men were given the task of conquering the physical plane; they became warriors. We meet intuitive and productive energy in the feminine element. Women became priestesses who were also healers, for example Veleda.6 All healing at that time was in the hands of women; men were forced out onto the external physical plane. We still find this in the period of the Merovingians and Carolingians. The spiritual element was then suppressed by the science the monks had learnt from the Moors. Between the sixteenth and nineteenth centuries the materialist mode of thought increased more and more. Psychic healers decline; they come into disrepute and are despised as sorcerers and witches. This is connected with a general loss of the ability to heal by psychic means; healing by this path is no longer effective. Paracelsus still had full possession of these abilities.

This is connected with the transition of the guidance of humanity by one Dhyan Chohan [archangel, hierarchical being] of a higher nature to another Dhyan Chohan. Christian esotericism calls this holy Dhyan Chohan ‘Saint Michael’; this is the archangel who directs the psychic idealism of humanity. The human being will only be free by realizing that everything that happens on the physical plane is caused by higher forces. He must come into a pupil relationship with the archangel Michael.

Two beings played a role in the Old Testament: the guiding Spirit, which is harmonious, and Beelzebub who is disharmonious although also a Dhyan Chohan—he is the chief of all disharmony on the physical plane; we need to understand him in order to know why one form can work destructively on another. Since the sixteenth century the hosts of Beelzebub have preponderated over the hosts of Michael. Mammon is the god of what hinders people from following the straight path. It would be out of place if this were to continue into the next century.

All physical events are the shadows of supersensory events. The battle between spiritual forces and materialism is a reflection of the battle between the hosts of Beelzebub and Mammon against Michael. This battle had to be fought first on the higher planes. It was won there by Michael thirty years ago, and the present battle here on the physical plane is a reflection of it. Above, the battle has been decided, but for the individual human being it is not finished yet. If the human beings of today are not equal to this, we will all have to perish and new human beings would have to come. This shows us the juncture, the path, that the individual today needs to take.

LECTURE 2

BERLIN, 1 JULY 1904

Reading the Akashic Chronicle Wolfram von Eschenbach

HAVING said various things of an esoteric nature last Friday by way of preparation, what I have to say today will not seem so strange to you. I would like to discuss an aspect of the history of the last centuries, taken from the Akashic Chronicle. You know that everything that happens is recorded in a certain way in an eternal chronicle in the substance of akasha which is a far more subtle substance than the ones we know. You are aware that all the events of history and prehistory are recorded in this substance. What in theosophical terminology is usually called the Akashic Chronicle, is however not the original records, but the reflection of the actual records in astral space. In order to read these, certain requirements are necessary, at least one of which I will talk about.

In order to be able to read the Akashic Chronicle it is necessary to put one’s own thoughts at the disposal of the forces and beings which, in theosophical terminology, we call the Masters. It is necessary that the Masters instruct us in how to read the Akashic Chronicle which is written in signs and symbols and not in the words of any existing or former language. As long as we apply the energy we use in ordinary thinking—and every person who has not explicitly learnt to exclude their Ego uses this energy—we will not be able to read the Akashic Chronicle. If you ask yourself ‘Who is thinking?’, you will have to say, ‘I am thinking.’ You connect subject and predicate when you form a sentence. For as long as you connect the separate concepts with each other, you are not in a position to read the Akashic Chronicle because you are connecting your thoughts with your own Ego. You have to shut off the Ego; you must renounce all sense of your own mode of thinking (Eigen-Sinn). You must just take ideas and let the connection between separate ideas arise through forces outside of your self, through the spirit. A renunciation is necessary—not of thinking, but of connecting separate thoughts yourself. Then a Master can come and teach you how to let your thoughts be arranged, by the spirit, into what the universal World-Spirit is able to show of events and things that have taken place in history. When you no longer exercise critical judgement on things, then the universal World-Spirit itself speaks to you, and you place your thought-substance at its disposal.

I now have to talk about something that might arouse prejudices. I must tell you something that is good as a preparation for shutting off the self-willed Ego and thereby learning to read the Akashic Chronicle. You know that something was done by monks in the Middle Ages that is despised today: they sacrificed their intellect. [Medieval] monks did not think in the way modern researchers do. The monks had a specific body of sacred knowledge, holy revealed theology, whose content was given and one did not question it. The theologian of the Middle Ages used his intellect to elucidate and defend the given revelations. No matter how we may regard it today, this was a strict schooling, this sacrificing of the intellect to a given content. We will not go into whether, from a modern point of view, this was something beneficial or objectionable. The monks’ sacrifice of the intellect, the exclusion of judgement emanating from the personal ‘I’, taught them how to put their thoughts at the service of something higher. In a later incarnation what was brought about previously through this sacrifice now comes into effect and gives the person in question the faculty of selfless thought, and makes him a genius at perceiving (Genie des Anschauens). If higher vision, Intuition, is added to this, he can use this ability to read the facts in the Akashic Chronicle.

It is most especially interesting to outline once more from this point of view the period in the spiritual development of Europe we discussed eight days ago, namely the period from the ninth to the thirteenth, fourteenth, fifteenth century. If we have attained this selflessness with regard to thought-content, and combined it with the right sense of reverence, of devotion, in the way the mystics were required to do, then the time when great minds appear in world-history often appears very different from [how it is portrayed in] profane history. When we look at this period in the Akashic Chronicle, our gaze is caught by a great figure who can teach us an enormous amount about those times, a figure who is great for the ordinary researcher, but greater still by far for the occultist: Wolfram von Eschenbach.7

Wolfram von Eschenbach worked on German, Romance, and Spanish legends. He belonged among the great initiated writers who were selfless enough to work on great existing themes and did not believe they had to create new ones. The great writers like Homer, Sophocles, Euripides, Aeschylus, never had to hunt for themes. Wolfram von Eschenbach belongs among these great writers. In his works he portrays for us the inner spiritual history of the period from the ninth to the fifteenth century. This, externally, is a preparatory period for our modern times in which, as we have seen, everything belonging to the external sense-world is studied. This began with Copernicus. People now began to take the physical plane seriously and not, as hitherto, as a symbol of the higher planes. The worldview of the ancients was not wrong, it was just a view from a different standpoint: they regarded the phenomena of the external world as symbols for devachanic conditions. Copernicus said that we no longer want to see the physical world as a symbol, but want to look at the physical world itself.

Of course, people’s whole picture of the world was changed. It was during this time that the focus of attention was prepared that is directed towards what is practical, physical, and material. Earlier cultures, on which our physical life depended for its traditions and authorities, made a transition into a culture where the important thing was personal aptitude. Previously, a farmer’s son had standing because he was a farmer’s son; a knight’s son inherited the privileges of his ancestors. This changed during this period. This is the period of the founding of towns. Everywhere people streamed together and founded towns; the middle class expanded, practical inventions appear—the pocket-watch, the printing press.