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The Riddles of the World and Anthroposophy

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The Riddles of the World and Anthroposophy

Schmidt Number: S-1262

On-line since: 15th August, 2016

Lucifer

Berlin, 22nd February 1906

The Persian legend speaks of two contrary divinities, of Ormuzd, the good god, and of Ahriman, the bad god. Both divinities battle for the human being, generally for everything that develops here on earth as life. One holds out in prospect that once the good divinity wins the victory over the bad divinity.

Whatever one thinks about this legend, everybody sees a portrayal of this idea in nature, in the surrounding world. To get an example, look at the fire on one side. We owe our culture to it, our comfort and our advancement here within our life, and on the other side look at the destroying power of the forces related to the fire in any respect as for example the earthquakes and the volcano eruptions. So, on one side, beneficent, preserving, life-sustaining, and life-giving powers prevail, and, on the other side, life-destroying and hostile powers. The scene on which the fights of these both powers take place is not only the external human being but also the internal one. The human soul is torn between hostile powers: between pain, evil, grief, and the beneficent powers of existence, fulfilling us with joy, raising our hearts and pointing us to the spiritual spheres of heaven.

Deeper natures have always seen the unity, basically, the harmony between these two contrary powers. I need only to remind of something completely known and you imagine how a choice spirit of our own German culture expressed the unity and uniformity of these contrary powers. Schiller's Song of the Bell contains the nice words just in this regard:

Benevolent is the fire's might,
If man tames and watches it,
For what he builds what he creates,
He owes to this heavenly power;
But terrible this heavenly power is,
If she, casting off the shackles,
Strides along on tracks her own,
This free daughter of nature.

The same under two different points of view!

If we look at the external and internal human being in such a way, we see reluctant powers in him everywhere. One of these powers of which since ancient times prudent and not prudent people have spoken shall be an object of our today's consideration: that power which one always called Lucifer. — Not only from the scientific, historical point of view, but also from the internal, the so-called esoteric point of view we want to deal with this subject.

The word Lucifer means light bearer (Latin: lux — the light, fer, ferre — bear). If we keep this word in mind, we must already say to ourselves, those who named this power could impossibly mean only that which various positive religious convictions summarise as the destroying, grief, and downfall bringing power that they see in the symbol of the snake and the evil dragon. — However, the religious system best known in Europe, the Christian one, complies with what in the vernacular one calls devil or Satan, whom one regards as the life-destroying power and as that power which draws us down. You all know the snake as the seducer of humanity. You can read it at the beginning of the Genesis, the Bible, and it lives in the consciousness of many people that way.

Not always and not in all confessions the snake was regarded as the symbol of the evil, as the ruining power, as power that draws us down. If we look at the Christian-Jewish myth, it cannot appear to us completely that way. For who would today count that power which brought the knowledge of good and evil to the human beings, of which one says that it opened men's eyes, absolutely to the hostile powers? A big change has taken place just in the last century.

We only need to remind of the name of the great genius Goethe to say which changes have taken place in the course of the last centuries. You all know that Goethe transformed the medieval Faust legend, not only covered it anew. If you pursue this medieval Faust legend, Faust stands there as the representative and type of the human striving, of the striving that is built on freedom and independence and on science, not of that which should be built on revelation, on faith.

Even in the 16th century, the folk spirit represented this Faust, this genius of the liberal striving for human knowledge so that he must absolutely become a slave of the evil, life-hostile powers. Faust must go to ruin because he turned away from the faith, from the tradition of the millennia, from revelation. One tells of him that he did no longer want to be a theologian; one says of him that he laid the Bible behind a bank and became a worldly person. A worldly person was such a person who wanted to found his existence on own knowledge and on own insight of the forces. Such a person had necessarily to become a slave of the evil forces, according to the point of view at that time. Goethe shows us this fight in a new way. How does he close Faust's destiny? He lets the choir of angels sing: “For him whose striving never ceases we can provide redemption.” In addition, here, Faust makes the pact with the powers that are connected with Mephistopheles, but he is redeemed, although he founds himself on freedom and self-determination. Faust reaches to the pacification of his existence. This soul change took place there. Lucifer is no longer recognised in the old way as fateful.

If we look around in the old religions, Lucifer was not always fateful. In the old Indian religions. One called the sages, the leaders, those who illuminated the human beings with spirit “snakes.” It is similar in many religions. Why? What does Lucifer represent in these old religions? What does he represent, finally? This and the like shall occupy us today. What does he represent to the occultists, the explorers of the forces slumbering in nature, of the deeper forces of nature who speak about Lucifer in the sense of this knowledge as that who shall bring the light to the human being who builds on himself and does not build on revelation and faith, but on knowledge and science?

If we want to penetrate into this matter, we must touch something that leads us to bygone times of human existence, so to speak, to the starting point of human evolution. This object, which can only be touched here at the beginning, occupies us completely when we speak about the evolution of the planets. Nevertheless, we have to start already today from this time of human evolution. Evolution is that which appears to us today as a magic word and wants to make the human existence comprehensible, what faces us today in certain perfection and completion and from which we hope that it advances to higher and higher levels of perfection. We attribute everything that lives round us to a development from imperfect to the perfect. That applies to the human being also, to the human being who enters existence according a deeper teaching of development before ancient times in which our earth still did not look like today and in which its natural forces worked quite differently. In the sense of the theosophical or spiritual-scientific worldview, we also speak about this starting point of human evolution, but we speak of an evolution that leads us back to times that are even more distant and to a starting point, which are before our earth evolution. I can only indicate this.

When the human being entered into existence, he was alone, so to speak, with and among the physical realms in the world. If we look at the human being in such a way, he appears to us as the highest member, as the last link in a developmental chain compared with the remaining physical realms, compared with the mineral, plant and animal realms. However, as foolish as it would be if a plant, a stone, or an animal spoke: with me the development ends —, as foolish and senseless it would be if the human being spoke of himself: with me the development ends, I am the highest of the beings, which are possible here on earth. — We must look up at other beings, which we cannot reach with the sensuous eyes, which we reach, however, if the slumbering deeper, spiritual forces are woken if the spiritual eyes are opened.

The theosophical or spiritual-scientific worldview has to bring a consciousness of these advanced beings again who are related to the human beings as the human being to the lower realms of nature. When the human being entered into existence, he was not created from nothing, but he originated from former developmental links. In addition, other beings went through such developments. They outranked the human being. The religion, also the Bible speaks of these beings. It speaks of beings who could feel as perfect at that time as the human being feels once when he has finished his present development on earth. We say in the spiritual-scientific worldview, in the human being, in his deepest inside a god is originating. With the Christian mysteries of the Middle Ages we speak that the human being can rise to realms which stand above those in which he lives today. The Christian mystic Angelus Silesius says this: “If you rise above yourself and let God prevail, your spirit experiences Ascension.” Then he does not merely receive from the creative powers like today, but he is then a creative, a spiritualised and deified being.

At the starting point where the forces, which have reached certain levels of perfection today, were still in their childhood, there were beings beside him who had already gone through such stages which he has to finish today. They were that — if we understand the Bible rather internally — from which the gods descended. The gods have also developed, even in the sense of the Bible. The Elohim are not something that simply stands there, but they are something that has become and has developed to that height. They stood on that level in the past to which the human being develops once. These gods have reached a certain completion. However, as well as on the stages of our present existence beside more developed human individuals also those are who have only reached a lower degree of perfection, at that time still beings also stood between human beings and gods who were higher than the human beings, but lower than the creative gods. I know how ambiguous such things are, even if one takes them seriously. I know that the materialistic worldview almost forbids, because it regards it as superstition, to speak of developmental stages of such beings.

However, this cannot prevent us from facing the truth and from speaking of developmental stages of the human being. The gods were in lofty heights above the human beings, and immediately about these were beings who stood in their development between the gods and human beings, but did not complete it at that time. They went through their development among the human beings, because they were closer to them. These beings made up as it were on our earth within their development for that which they had omitted earlier. The secret doctrine, occultism complies with the old religions and the deeper profundities of our time. They subsume these powers as Lucifer. The theosophical worldview shows that a god lives in the human being who expresses himself in the slumbering dispositions that are, however, divine dispositions one day, that the human being has developed at the end of the evolution, but also the luciferic principle lives in the human being and belongs to his soul.

After we have made this clear to ourselves, we are free to speak of gods and luciferic powers, of the divine and of the luciferic principles in us as the physicist speaks of electricity and magnetism. The gods stood there as elated beings. Now we must realise both — gods and luciferic powers — as the big principle which lives in any development and work. Look once at nature round yourselves. As the lowest of a sequence the lifeless world of the mineral, then the plants, then the animal and finally the human realms face us; and then even further up the realms of the higher beings. If the plant could open the eyes and look with bright, clear knowledge around it, then it would say to itself, I owe my existence to this mineral realm, which lives round me; if it were not, I could never be. From it, I get my vitality. This realm forms the ground, from which my roots grow. Without this realm, I could never be there. — Again, if the animal could look at the lower physical realms in the same way, it would be the same. It would have to look down at the lower plant realm and say: I have grown out of it, I owe my food to it; if the plant realm did not exist, I would not be. —

It is the same with the human being. He also has to say to himself: I have grown out of these lower realms of nature, I owe my existence to them; if they were not, then I would not be. There the higher realm faces the lower one again and helps, so to speak, to further its existence. Imagine only once that the mineral realm would only have developed on earth! What would the earth have become? A rigid, lifeless body that hurried through the space. Life would have remained in the mineral realm like slumbering in a grave. Now this life has escaped, so to speak, to a higher realm, to the plant realm, and the mineral realm on earth is made again a living one by the plant realm. The mineral holds and carries the plant realm; the plant realm transforms the mineral perpetually in the living circulation. Consider what the plant makes with the mineral forces on earth! If there were no plants on earth, the substances of the mineral realm rested in the dead rock. However, because there is a plant realm, it soaks up the substances, revives itself with them, and returns them. The lower realm offers the basis and forces to the higher one, and the higher realm helps again to preserve the existence of the lower one. Thus, it is with any next higher realm. The animal realm lives together peacefully with the plant realm, it inhales oxygen and exhales carbonic acid; the plant builds up its body from the carbon and delivers oxygen for it.

What is about the human being? He also lives by means of the lower realms of nature. There we gradually come up to the human being who approaches the spirit, subsists on the spirit. If we go over to the spiritual powers, there is exactly the same relation between the gods and the human beings as between the lower realms of the universe, a relation, similar to that between the plants and the minerals or between the other higher realms of the universe. We know what the plant contributes to the formation and stimulation of the mineral realm, what do the spiritual realms contribute, what do the gods do with the human being at the starting point of development and in its progress? What did they do with the human realm?

The gods have completed their development. They have no immediate interest in the human realm — if we want to speak here evidently, even if not quite appropriately. However, they have an indirect interest; they give it the forces, which bring the slumbering and solidified life in the human being back to existence, as well as the plant gives the dead stone life. Have a look at the mineral, the plant, and the animal realms. How are they opposing each other? The esoteric who investigates the deeper forces of nature says, the mineral, the plant, and the animal realms face each other like wisdom, life, and love. — Try to understand that!

If you look at the mineral realm as it faces us in nature: everywhere you try to understand it with your intellect and wisdom. You investigate the stars and their orbits, the physical principles of the mineral world. The plant pulls wisdom and the world regularity out of the mineral world. We say without thinking, wisdom, regularity rests in the mineral realm; it is the embodied wisdom. However, poor, sober, and dead would this mineral realm be with its wisdom unless the plant world had come along and its stimulating principle had woken the sprouting life in this slumbering wisdom. Love and wisdom exchange the forces with each other, while the plants and minerals interact with each other. In a similar way, it is also between the gods and the human beings. When the human being began his development on earth, life rested in him at first; the gods stoked it up again for a new earthly development. What is associated with this earthly development? Again, the human realm and the divine realm are related to each other like wisdom and love.

Hence, esotericism, all deeper confessions — also Christianity — speak of the fact that God or the gods are love, the stimulating principle. This principle causes the sensual love at first. That is why Jehovah is shown in the Jewish religion of the Old Testament as the bringer of the sensual desire, as the giver of growth and reproductivity. In the sensual desire lies the principle of the further development that drives from the imperfect to the perfect that is the development from the animal realm up to where love founds states. In this love, which appeals, so to speak, the human beings for communities, which penetrates what is solidified in the human being with sprouting life, as the plant appeals the stone for life, we have the revealing, original divinity in it at first. This is the case in all religions and in the esoteric science too. Now we must take stock of the fact that we have here to see the divine driving forces in the human evolution. The human being had forever to regard that which propels him, which furthers him, as a gift, as a revelation of a divine principle.

The luciferic principle enters among him and the gods. Thereby he is enabled to take charge of that which lives unconsciously as a divine principle in him, in his unaware desire of reproduction and development. Thereby he ascends to independence and freedom in his development. Why this? Because that which lives in Lucifer is closer to him, so to speak, is a younger brother of the divine principle. When the development was still in an older phase, the gods were on the level of humanity; there they looked for their own development independently within the human level. However, after they have developed, the human being is a creature among them; they control the human being and work in him. Now the luciferic principle comes along. This still has a more familiar and more intimate relation to the human being; it has not yet completely outgrown the level of humanity. It is something that rises above the present point of view of humanity, but is associated intimately with it, so that it melts more together with the human being and works as own desire in the human being to further himself. These are three levels, which work in the human being as his developmental forces: his humanity, the luciferic principle, and divinity. If we want to understand the human being, as he faces us on the present level of development, then we must see in the sense of the spiritual-scientific worldview that he has developed the so-called four lower principles. At the same time, I assume something that the theosophical worldview teaches. I want only to give a short explanation of it.

At first we have the physical body of the human being, then the principle of the etheric body, the stimulating one, the formative one, then his desires and passions, the animal in him; this has awoken to independence due to the fourth principle, to the real ego of the human being with which he has outgrown the animal. This human ego is that which develops, actually. This ego lives in three lower principles. It is the fourth. Within this fourth principle, the divine powers work which have already passed the fourth principle in their development and control it from above. We have the luciferic powers still associated with the fourth principle. The gods have ascended from the level of egoity to unselfishness, to devotion and to the overcoming of any special existence. The luciferic in the human being is enclosed with the bigger part of its being still within the ego; it is still within the human interests. With it, we see that everything that lives as unselfishness and willingness to make sacrifices in the human being is the divine principle in the human being, and that beside this divine principle another driving force is in him. Who practices true introspection learns to recognise the other principle. It is the luciferic one.

It strives for divinity, not only in complete devotion sacrificing its self, but it strives for the high stages of perfection, with enthusiasm, indeed, but just from the deepest interest of the self: not only because I love it, but because the higher perfection coincides with that which I must love. I want to strive for it as a human being in divine freedom. The divine powers do not strive for this perfection. By the luciferic striving, however, I make the divine perfection my very nature.

That is why we can say, if this luciferic principle were not in the human being, the gods would him leave in a certain passiveness, in a certain idleness, and they would lead him to. He would be in the state of being a child of the gods. Indeed, his being would strive to perfection, but not he would be that who strives in such a way but the God in him. — Besides, the other, the luciferic strength is added. It makes this striving its own issue. It sets itself the goal of perfection. The biblical myth also shows this also wonderfully. The gods created Adam and Eva, fated to be led by the divine powers to divine perfection without any own activity. However, because the snake comes that gives knowledge and freedom and thereby the possibility of perfection, it brings the possibility of the bad too.

Because the decision between good and bad is now laid in the man's own hand and knowledge, the desire, the love is made the bearer of an unaware, but divine striving for perfection. Everything that should live in this striving for perfection should be aglow with this love, with that which reveals itself to the human being in this love. On the other side, that power opposes it leading the human being, while it takes possession of this fourth principle, of the ego, it wakes him for own choice, gives him light to own knowledge, so that he walks to perfection in the light. Thus, we have the bearer of love and the bearer of light as two real forces prevailing in the human being.

I have expressed in modern form what you can find in all confessions, in all occult worldviews as the divine principle and the luciferic principle. Only those confessions which have gone over more and more to founding themselves only upon revelation, only on faith have felt what works in the human being and lives as own principle of perfection as the bearer of the bad. Therefore, Lucifer, the light bearer, became the seducer from that who invokes the human being for freedom, for independence, for the bright, clear knowledge.

This is one side. All those religions which have left their starting point — for they all have the right view of God and Lucifer at their starting point — which only search for the God who leads the human beings in unconsciousness to bliss, at the same time they all feel that in which the God himself works also as something causing ruin. They feel nature as sin; they feel the mind, the bright, clear knowledge as the perverting Lucifer. Goethe pronounced this, “Nature is sin and Intellect the devil, hermaphroditic Doubt their child, which they together foster” (Faust). Yes, it is true, very true that the doubt is between divine revelation and striving for freedom. However, it is also true that this doubt is necessary to the human being if he really wants to strive for godliness from his own ego by his own merit. We have to go through the doubt, and not before we can doubt all truth, we are able to take possession of truth really. Who has never doubted does not know how the human being is connected with truth. However, who overcomes the doubt gains higher knowledge than if it has become his possession out of blind revelation. This is the pedagogic value of doubt. Therefore, it stands rightly between the divine that cannot be separated from nature and is regarded as sin, between that which is diabolical, is luciferic and the level of perfection.

Considered this way, the human development seems to be put in a certain perspective. The whole development of the Old Testament appears to us in such a way that the God prevails as love in the progress of the human race, in the sensuous love and in everything that it founds: blood relationship, family, clan et cetera. We have perfect with the Jewish people in Jehovah. He is nothing else than the personified power of nature, if one notes how he prevails in the mineral realm, in the sprouting plant realm, in the animal realm feeling joy and sorrow, and in the human being himself. The human God, the Christ impact allows the mineral to form the crystal, it makes the plant sprout and the animals go through the instinctual life, and it leads the human being from the imperfect to the perfect. Ascended the human being to the higher realms, he would remain a mere nature being unless the other spirit, but the spirit beneficent to the human being, Lucifer, prevailed in him who evokes selfishness, indeed, but also independence and freedom. He makes the human being his own being, a special being and raises him above the mere power of nature that way. As true, as it is for the feeling of the servant of Jehovah that Jehovah himself is the basis of the human world that he is the godhead, as it is true that Lucifer rebels against this power of nature and leads the human being to knowledge, calls on him for a clear consciousness.

Thus, the human being raises himself to independence. He releases himself from the ties of the blood relationship, of the clan and the people. He becomes gradually a personality, indeed, an egoistic personality. There Jehovah approaches him out of the same spirit, the governor of the higher life, who regulates the development by law, by commandment. If we have the god working in nature by the sensuous love with necessity, we have him as legislator now, as the god of the Ten Commandments. We have him as Jehovah, who gives the human beings the law, which they have to obey, which shall arrange the awaking personality, which shall harmonise and balance it. What is sensuous love below is a commandment of morality above. That should also be raised which works not only as a physical power, as a commandment which strives not only out of divinity to perfection, but it should also be raised to the human ego. Thus, the general physical lawfulness gives that the mere power of love changes into the principle of spiritual love that Christ originates from the sensuous Jehovah. This spiritualised love does no longer work only in the physical instinct but spiritualises life, which once law could only control.

Thus, Christ becomes the founder of the law that does not approach the human being from without like the usual law, but becomes a soul force like the innermost desire of morality. If Jehovah gives the commandment, Christ gives the power of working. If the god Jehovah determines what is good, Christ prevailing in the human being gives birth to the good out of the strength in the human being himself. The forces of nature are raised to the soul; what was sensuous love becomes spiritual love due to Christ. The law itself is warmed up by the divine, it works in the world as divine grace — using a Christian term.

Thus, we see with the big progress in the turn of the eras the sensuous love, the principle of the natural force only imagined as divine, being refined and spiritualised to the mental love, to the power which does no longer work on the physical plane but on the moral plane.

At first the Christian caritas, the Christian love is the refined power, which produces a moral coherence among the human beings. This coherence considers the human beings strictly as human beings and makes them all equal compared to the highest perfection. It immerses morality in love, as instincts were once immersed in love. This is the first time of Christianity. Hence, the Christian virtue became the virtues of community, the virtues of the harmony of the human souls. The god who brings together the human beings wanted to work in mental love, and this is the principle of the Christian religion. As once, body found body in the natural principle, now in Christianity soul meets soul in the higher love due to the Christ principle. As the Jehovah principle created human communities based on blood, based on family, clan, and people, Christ was called to cause that souls find souls without mediation of the blood. The sensuous love is refined to the self-sacrificing devotion; the physical power is refined to the moral action of the god. As well as in the course of the Old Testament the other principle worked, the luciferic principle, as a divine natural force penetrating the human beings bringing them independence and freedom, in the newer times this principle penetrates the human development as a bearer of light, as bearer of freedom. It is not the opponent; it is the necessary supplement of the Christ principle. It is connected with this Christ principle in a unity, as well as all reluctant forces of nature are imagined as connected by those who have understood nature and universe. As well as Schiller speaks of it:

Benevolent is the fire's might,
If man tames and watches it,
...
But terrible this heavenly power is,
If she, casting off the shackles,
Strides along on tracks her own,
...

It is the same here. On one side, the Christian caritas, the Christian love, the divine that leads soul to soul and, on the other side, the bearer of light, the bearer of independence and freedom.

By the soul love, humanity would also live only in an unconscious perfection. However, because the soul is impregnated and warmed up, is illumined with the bright, clear knowledge, warmed up by the light of the spirit, because in the human being the bearer of light lives and works, the Christian love thereby works on the free development of the human being also in future. Thus, both powers — revealed wisdom and science gained by the human being — face each other. Soul and consciousness face each other in such a way: the soul glows in spiritual love, and the consciousness penetrates and illumines this spiritual love with the principle of clearness and freedom. Thus, the human being lives between these poles of his being; he works and lives between these powers. To somebody, who looks deeper at the things, Lucifer, the bearer of light, is no hostile power. Lucifer — even if he himself casts off his shackles and strides along his own track, as a free will of the universal power —, always creates the good — to speak with Goethe's words — even if he wants the bad. Lucifer opposes us inevitably as that which must complement another principle in the human being. He proves to be the close friend of the human being who faces him as a brother, whereas on the other side the human being looks up at the elated gods to whom he obeys in quiet devotion, who bear him in their love.

Thus, life appears really as a fight between light and love. It is that way in the present stage of development. As well as the physicists put positive and negative electricity, positive and negative magnetism as two poles, which belong together inevitably, light and love in the higher area of human life belong together like two poles of human existence. Never there originates only one kind of electricity; if you rub a glass rod with a cloth, it becomes positively electric; however, the cloth becomes negatively electric. That applies everywhere. Never can work only one force in the development of life, always the other force must be added as necessary complement. In the human life, the two poles are love and light. The one is not possible without the other.

As well as the old law, the commandments of Jehovah, which he gave symbolically on Sinai, changed because of the appearance of Christ Jesus on earth, love also changes. Love is something mental that appeared as a higher stage of the physical power in the sensuous love. That is why it is also possible that on the higher stage something clearer appears, namely knowledge.

What was knowledge? It was, if you look back, something that is similar to Jehovah's law, the Ten Commandments, and it has to be remelted. As by Christ's death the love of the sensuous stage was remelted to the mental stage, the principle of mere knowledge, the luciferic knowledge, has to be transformed into a higher one.

We are included in this change today. In certain respects, we experience such a renewal of that which took place in Christianity. As the law changed into grace, science has to change into wisdom. As grace must be borne by our own soul, wisdom has to be borne by the human soul. As Christ is the god who can also prevail in the human being and enables him to become his own legislator in grace, wisdom is born out of the human science. As our science is built on external experience which is given from the outside like the Jews got the commandments on Sinai, this science will be born in wisdom as the law has been born anew by and in Christ. This is the spiritual-scientific striving. We have science given from without, given by the senses, up to now and this has reached the highest level in our cultural life in certain respects. The future must bring that the human being produces this science from his inside as his very own possession, that he changes Lucifer into that who lives and works from the human being. Spiritual science wants nothing else than such a deepening of knowledge. Just as the law or commandment became internal in the Christian virtue and as in the Christ virtue the human development advances in love in the soul life, our material science will progress emotionally if it is reborn from the soul. Spiritual science should aim at this rebirth.

There is a quite analogous event of the human development: Christianity has put up moral virtue instead of the mere physical power in love. The future development brings inner virtue by evoking inner, concealed forces in the human being. As we look back to a development that brought internalisation, law, we see back in the external academic life to a scientific striving, which brings internalisation. As the law was deepened to grace, science will be deepened to wisdom. That means, however, to look for inner development. The law was transformed into the soul by Christian grace. Our science is transformed out of the strength of the own soul into human skill and achievement. Spiritual science wants to rouse the inner, slumbering abilities.

If the Christian works out of the love of his soul compared to the servant of Jehovah, somebody who recognises works out of the wisdom of his heart in the future and attains an even greater deepening of the human development with it. Christianity also promises development of the external soul life. Christianity promises a citizen of the spirit, who connects human being with human being externally without distinction of race and gender. This striving will make the human being such a citizen in the higher spiritual worlds by inner esoteric development.

This is the relation between spiritual science and the external Christianity: the external Christianity looks for external virtue to gain the spiritual with it; the occultist rouses inner virtues slumbering in the human being to gain the even deeper sense of the higher spiritual worlds. What we are talking about is only a deepening of Christianity itself. The Christian principle deepened the law; the spiritual-scientific principle will deepen science. We have the luciferic principle in the entire human development not as an enemy, but as a pole belonging inevitably to the other pole. We have put it to Christianity, as it was up to now. However, just there we have recognised that the principle of the light bearer associates with the principle of love to a higher unity. If inner spiritual abilities are added by the development of the only external Christian virtues, we have an even deeper Christianity, a Christianity that cannot be dictated by the church but that everybody develops by the abilities still slumbering in himself today. Everybody develops the god by own strength, and all souls co-operate in free striving. Lucifer adds freedom, science, and independence to love and goodness. Only that who wants to stop at an epoch of human development can bring himself to turn away the look from that auspicious future perspective.

Any past would be infertile unless it contained a new higher future within itself. The understood spiritual science makes hearts leap for joy and fulfils them with another enthusiasm. What could be achieved by the external institutions up to now could be forced upon the human being in noble, but external kind. The human being once produces that out of the strength of his own soul. An inner church, an inner temple will be there that transfigures and spiritualises the external one. Everybody will be a Christian because Christ shall awake in him, because the inner Christ lives in him and comes along to the Christ who released humanity as a whole. Christ redeemed this humanity as a whole; the human being will understand this if he is internally free and redeemed, if he believes not only in the redemption, but relives this redemption.

Those remind us always who want to point us to Christianity: you aim at self-redemption, but you misunderstand what Christ did. That is not right with which spiritual science is confronted. Spiritual science is not an adversary, but a friend and co-worker of Christianity; not of the Christianity of the last time, but of that Christianity, which knows what Jesus said, “I will be with you, to the end of time” (Matthew 28:20), of that Christianity, which develops to higher and higher perfection. Spiritual science is not hostile to the redemption principle of Christ, because it does not stand on the one-sided point of view that every human being should do something only for himself. This would be the most destructive egoism, even if the human being wanted to strive only in himself for the noblest forces. Humanity is a whole, and if a single — Christ — accomplishes the death of redemption, this death of redemption is for the whole humanity. However, one has to penetrate it with consciousness; any single human being has to relive it. The redemption itself must be reborn in freedom. The principle of St. John's Gospel of the new birth of the human being also applies to it. Anybody is no real human being who is not reborn in spirit and in truth. Christ Jesus said this. He still lives according to his sentence today, he says in no uncertain manner about his own death of redemption, indeed, I died once for the whole humanity to bring humanity the certainty that death can be defeated by life, but this death must be reborn in the soul of the single human being. The redeemed human being is really redeemed only if he has also reborn the redemption in himself.

This is the living Christ principle, deepened by spiritual science. Thus, the soul is in every single human being that develops love with the noblest ideals of humanity. This love is added to the mere sensuousness as spiritual love and leads the human being to divine perfection. On the other side, the Lucifer principle is illumined by science, freedom, and independence. Love in bright clearness, the consciousness is added to the soul. The soul brings the strength of love, and consciousness penetrates and illumines this strength of love with bright clearness. The human being walks through the soul and consciousness to perfection.

He would progress to divinity by a trial not clear to him if he were only a feeling soul; he would rise to the cold, only reasonable perfection if he were only consciousness. Nevertheless, soul and consciousness have always to penetrate each other. Therefore, someone who strives for spiritual science looks back and forth. He looks at the soul with its feeling and its sensation, and he looks at the consciousness with its light and wisdom and says to himself, I want to be not the human being living in dullness, but the human being prospering in bright clearness. — Those virtues have to be added to all other virtues that are founded on science, freedom, and independence. However, freedom has to be deepened by love; otherwise, it becomes arbitrary and brings the human being only nearer to his instincts.

On the other side, love must deepen science: then it becomes wisdom, true spirituality carried by action. Otherwise, it gets cold, desolate, and abstract. Independence must also combine with love, otherwise, it becomes blind egoism, and otherwise, it becomes rigid. This is the deeper truth of life of the spiritual scientific worldview and lifestyle that again three virtues must completely develop as the necessary principles of the human soul: science, freedom, and independence, which must be deepened, however, by the strength of love. Then love transforms science into wisdom, freedom into willingness to sacrifice, into the devotion and admiration of the divine, and independence into unselfishness, into that principle in the human being that overcomes the special being and is merged in the universe and gains divinity in freedom this way.




Last Modified: 16-Aug-2019
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