Three pre-MoG interventions of Christ

From Anthroposophy

The spiritual being of the Christ is guiding the development of the 'I' in the Earth stage of evolution.

The Human 'I' is the pivot of Man's bodily principles to enable Man's transformation and spiritualization in the second half of the solar system evolution. In the future planetary stages (see Overview of solar system evolution) Man will develop as a spiritual being of the Tenth hierarchy on the basis of conscious developmentof Man's higher triad.

Before the Mystery of Golgotha in the fifth and current Postatlantean epoch, there were three previous interventions of the Christ to balance the development of the Human I during the Lemurian epoch and Atlantean epoch. These corrected the infusion of the Spirits of Form taking hold of Man's lower bodily principles, so they would not overshoot and get into unbalance due to Luciferic and Ahrimanic influences.

On each occasion, see Schema FMC00.246 below, the Christ used an archangelic being as an intermediate vessel, radiating into the Earth's aura through ensouling in that being. This being carried the material of the pure human soul, unaffected by the Luciferic infection, and would later incarnate as the Nathan Jesus child, see The two Jesus children (Schema FMC00.043).

An example of the disorders as a result of the unbalanced soul forces in the development of the I appeared with the Sibyls in a period of about two millenia from about 8th BC downto the about the 15th century. This effect was countered by the Mystery of Golgotha so that men will receive objective revelations from the spiritual world, clothed in images by the soul. An early example was the Maid of Orleans, but this type of clairvoyance will appear naturally for humanity in the next sixth cultural age.

Aspects

  • the Sibyls and Sibylline revelations or prophecies between 8th century BC down to the middle ages, are an example of the disorders in the development of the I. If the MoG would not have taken place, Man would have been driven violently and chaotically in all directions in their thinking, feeling and willing (main 1913-12-29-GA149 and 1914-02-10-GA148, 1914-06-01-GA152)
    • Sibyls were women whose life of soul lacked order and harmony, who allowed the revelations they received to work chaotically in their thinking, feeling and willing. Great and sublime truths were often contained in these Sibylline revelations, but wisdom was confused and chaotic, fraught with all kinds of extravagance.
    • the Sibyls appeared around 8th century BC first from Ionia, the birthplace of Greek philosophy and ordered soul life and clear thought), and spread through Greece to Italy and influenced also the Roman writers and philosophers
    • the goal of the ancient prophets was to counter and clear themselves from the sibylline influences of the elements or the elemental influences of the Earth on the soul.
    • Michelangelo painted the Sibyls to show what had threatened mankind, expressing different degrees of derangement of the I's given over to elemental beings. See Sistine Chapel and contrast between Sybils and Prophets (1913-12-29-GA149)
    • the sibylline forces were transformed by the Christ Impulse, and an example of such 'modern sibyl' is given with the Maid of Orleans, see The Christ Impulse from the 1st to the 20th century

Illustrations

Schema FMC00.246 shows an overview of the sacrifices of Christ, guiding the balanced development of the Human 'I' (compare with Schema FMC00.046 on that page).

It is due to first intervention, and the fact that senses are sensless in perception, that Man can perceive and experience the world and the magnificence of nature and the kingdoms.

FMC00.246.jpg

Schema FMC00.246 is an illustration of how the published and publically available and circulated texts of Rudolf Steiner's lectures can deviate from what was said originally. On the left, original typoscripts as photographed in the Rudolf Steiner Archive. In the middle the 1992 edition in German. On the right a booklet on the Christ and the archangel Michael, where this statement is foundational for the claims and storyline in the book.

See note [1] - 'The 1914-02-10-GA148 quote' in the Discussion area below for more info.

FMC00.372.jpg

Lecture coverage and references

coverage

This topic was covered by Rudolf Steiner in lectures between Dec-1913 and Jun-1914:

  • in GA149: 1913-12-30-GA149 (and 1913-12-31-GA149)
  • in GA152: 1914-03-05-GA152, 1914-03-07-GA152, 1914-03-30-GA152, .. then: 1914-05-27-GA152, 1914-06-01-GA152
  • 1914-02-10-GA148 is a key lecture

Lecture extracts

1913-12-29-GA149

is a/the main lecture on the Sibyls. Quote A

Now, fundamentally speaking, it is certainly not easy to unravel the riddle I have been speaking of, and I avow that in the course of time I have tried to come near it through the most varied ways of spiritual research. Obviously there is not time to speak of these ways now. But there is one way among the many that I should like to mention. It is the way that leads round at the beginning of our era through a very remarkable manifestation of spiritual life, the life of the Sibyls.

These Sibyls were indeed a remarkable phenomenon, with a prophetic character entirely their own. External scholarship cannot say from which language the word ‘Sibyl’ comes. As soon as we start looking at the fairly detailed knowledge about the Sibyls that external documents provide, we come upon something quite extraordinary, at the very beginning of the Sibylline age. From about the eighth century B.C. onwards we encounter the first abode of the Sibyls, in Ionian Erithrea; from there the first Sibyls sent out into the world their manifold prophecies. And these prophecies, even in the form handed down by external tradition, show that they arose from strange subconscious regions of human nature and soul-life. As though out of chaotic psychic depths the Sibyls utter all kinds of prophecies about the future development of this or that people, telling mainly of awful things to come, but sometimes also of good things. Far removed from anything like orderly thought, the utterances of the Sibyls pour out in such a way that — if they are studied with the means of Spiritual Science — it seems as one listens that every Sibyl is a spiritual fanatic who wants to force upon people what she has to say. She does not wait to be questioned, in the manner of the Greek Pythian oracle; she steps forth, the people assemble, and her utterances about men and peoples and Earth-cycles seem to ring out with overbearing force.

It is remarkable .. that the Sibyls should appear first in Ionia, for Ionia was at the same time the birthplace of Greek philosophy: the wisdom which from Thales and Aristotle on into the Roman epoch is so preeminently an expression of a well ordered soul life, entirely opposed to anything chaotic. It draws forth from the soul-life all that can be expressed in clear, lucid, light-filled concepts. From Ionia sprang the philosophy of clarity and light, which with Plato — one might say — became the philosophy of the heavenly. And like its shadow appear the Sibyls, with their psychic products emanating from the chaos of the soul, often shedding a true illumination on the future, but also often announcing things which their followers had to falsify in order to make it seem that the prophecy had been fulfilled.

And then we see further how the Sibyls, always accompanying the fourth cultural age like a shadow of its wisdom, spread through Greece, through Italy. We hear tell of the most varied kinds of Sibyls, and we see Sibyllism spreading on through Italy, until we come to the time of the Mystery of Golgotha. Then we see how Sibyllism gains influence over the Roman poets; how it even plays into the poems of Virgil; how it is just the intellectuals who try to shape their lives by appealing to the sayings of the Sibyls. How much importance was attached to these sayings is shown by the so-called Sibylline Books, which were turned to for guidance. And again in the external world we see how in connection with the Sibylline sayings great intelligence is chaotically mixed up with arrant humbug. And then we see Sibyllism even gaining a foothold in Christianity. We hear its voice in Thomas of Celano's hymn:*

Dies irae, Dies illa, Solvet saeclum in favilla, Teste David cum Sibylla.

  • Day of Wrath, O Day which leads this World-Age into destruction, according to the witness of David and of the Sibyl.

And so, right into the time of the development of Christianity, many minds were aware of the Sibyls and their prophecies, especially those that bore on doom and destruction and the coming of a new world-order. Hence one can say that through many, many centuries — indeed all through the fourth cultural age and with an influence extending, if only sparsely, into the fifth age — the Sibyls are encountered in the history of mankind. Only someone dominated by present day rationalistic ideas can overlook the far-reaching influence of Sibyllism on the world in which Christianity grew up. As I have often said, the history we are given to read is in many respects a fable convenue, especially where anything of a spiritual nature is concerned. Until quite recent centuries the ideas of all classes of people were influenced much more widely than is generally believed by what came from the Sibyls. Sibyllism is a remarkable, enigmatic phenomenon, occurring as it did in the fourth cultural age.

What really went on in the souls of the Sibyls must be of interest to us, for through spiritual research we must unearth such things from beneath the layer of materialistic culture which covers them nowadays. In this condition they are useless; they must be brought to light and renewed by the resources of spiritual research which are available in our epoch. But attention must also be drawn to the fact that in comparatively recent times the nature of Sibyllism was not forgotten to the extent it is today.

[Michelangelo]

We have indeed an important work of art which points to the traditions concerning the significance of Sibyllism. Perhaps we do not always look at this work with an awareness of its significance in this respect, but the significance exists and should give occasion for reflection. I mean the great paintings in the Sistine Chapel, where Michelangelo depicted not only the development of Earth and Humanity, but also the Prophets and the Sibyls. And in looking at these paintings we ought to notice the way in which Michelangelo portrays the Sibyls, and particularly how he contrasts them with the Prophets. In this contrast, if we look at it impartially, we find something which through Spiritual Science we can recognise as having to do with various hidden aspects of the fourth post-Atlantean epoch, during which the Mystery of Golgotha was fulfilled.

  • In this wonderful work of art we see first the portrayal of the Prophets — Zechariah, Joel, Isaiah, Ezekiel, Daniel, Jeremiah, Jonah. And ranged with them are the Sibyls — the Persian, Delphic, Erythrean, Libyan and Cumaean Sibyls. Almost all the Prophets, we find, have to a greater or lesser degree something of the character which strikes us immediately in Jeremiah and comes out with particular significance in Zechariah; they are deeply reflective men, for the most part absorbed in books or something similar, quietly taking into well-ordered minds whatever it is they are studying. In the countenances of these Prophets we encounter the calmness of their souls. Daniel looks like a slight exception, but only an apparent one. He stands before a book which is supported on the back of a boy; he has in his hand something to write with, in order to write down in another book what he is reading. Here there is a slight effect of transition from reading the world-secrets to writing them down; while the other Prophets remain in meditation, calm and relaxed in soul, entirely devoted to the world-secrets. In gazing at them we see — and this must be kept firmly in mind — that they are all absorbed in super-earthly things; their souls are at rest in the spiritual and they are seeking to fathom the emergence of humanity, from out of the spiritual. We see that in their thinking they are far removed from their immediate surroundings, far above human passion and fanaticism, untouched by the ecstasy that may spring from these emotions; they are not only beyond human ken, but beyond anything a human being can experience in himself in so far as he is a man on Earth. That is the greatness of this portrayal of the Prophets by Michelangelo.
  • Then we turn our gaze to his depiction of the Sibyls. Here we have first the Persian Sibyl, close to the Prophet Jeremiah, contrasting remarkably with his meditative demeanour. She raises her hand as though wishing to force on humanity what she has experienced; as though in the style of a bad speaker she wants to add all possible emphasis to her words; as though impelled by the passion of a fanatic to impose with imperious gesture her message on all mankind. Then we turn to the Erythrean Sibyl; we see how she is connected with everything that can accrue to man from the elemental secrets of the Earth. Above her head is a lamp; a naked boy is lighting the lamp with a torch. How could the intention of the painting be more clearly expressed? Here is human passion kindling out of the unconscious soul-forces the message that is to be instilled with all the power of prophecy into mankind. The Prophets are devoted in their souls to the primal eternity of the spirit; the Sibyls are carried away by the earthly, in so far as the earthly reveals the psychic-spiritual. The Delphic Sibyl shows this particularly clearly; we see how her hair is even blown to one side by a gust of wind, and the same wind catches her blue veil, so that she has the air element to thank for what she imparts. In this gust of wind we see pictured what the Earth wished to reveal through the lips of this Sibyl, with forcibly persuasive power. Then the Cumaean Sibyl! She speaks with half-open mouth, as though muttering; as though stammering out a prophecy from the unconscious, the unknown. The Libyan Sibyl, the hasty one, looks as though she is turning round to grasp something from which secrets can be read — something like that! In these Sibyls everything is devoted, so to speak, to the immediate element of Earth.

Much was entrusted to images of this kind in the days when, as we can readily understand, things could be much more effectively expressed in paintings and other forms of art than they would be in our time, when concepts and ideas are more to the purpose.

What then is the special character of these Sibyls? What are they? What does their prophesying signify? We must penetrate deeply into the mysteries of human evolution if we want to fathom what went on in the souls of these Sibyls.

...

Let us take a hypothesis which in our present context is perhaps permissible:

What would have happened if neither the Christ nor Greek philosophy had come into the world?

Humanity would then have had to get along with what it had received as inheritance from the past, and in the fourth cultural age this had reached the stage of Sibyllism. Imagine this developing on its own lines in the West, without the Christ Impulse and without philosophy, and without the science that followed philosophy — then you will have a picture of the spiritual chaos that would have overtaken the West, arising inevitably from all that had been active in the souls of the Sibyls.

But forces have after effects. If with the resources of Spiritual Science one examines this elemental strength, through which the spiritual powers connected with wind and water and fire find expression in the immediate circumference of the Earth, and if one studies how these powers would have found an abode in human souls — especially if one tests the strength with which the spirits of wind and fire, water and earth, would have taken possession of the souls of men — then one can see how harmony and order had faded out of the old way of knowing the world, prevalent during the first three cultural ages, and how the forces only would have remained in human souls.

Human souls would have lost the capacity for relating themselves truly to the great phenomena of the Cosmos, but they would have assuredly had a relation with the spirits of wind and water, fire and earth, and particularly with the whole tribe of spectres and demons which would have got loose from their cosmic connections. Men would have fallen quite under the sway of the elemental spirits; their teachers would have been of the Sibylline kind, and the force would have been so strong that it would have persisted right up to the present, and indeed up to the very end of Earth days.

And if we ask why this has not happened, and who has brought it about that the force so apparent in the Sibyls has gradually declined, then we must answer: the Christ, who through the Mystery of Golgotha infused the Earth's aura with His Being; thus He destroyed the Sibylline force in the souls of men and has driven it away.

quote B

What were these prophets really striving for?

Let us try to look into the prophetic souls of Isaiah, Jeremiah, Hezekiah, Daniel, Joel, Jonah and Zechariah. If we do this quite impartially, without any preconceptions, we find that they were endeavouring, fundamentally, to bring a particular soul-force into the forefront of the soul and to drive another soul-force down, as it were, into the depths.

.. these Sibyls .. live in the midst of the forces which play into their souls from the elemental surroundings of the Earth. These Sibylline forces, which so to speak draw into their souls the spirit of the elements and bring it to expression — these are the forces that the old Jewish Prophets wanted to repress. If you read impartially the whole history of the Jewish Prophets, you will find that the prophet sets himself, and that is the aim of his training, to suppress in himself the Sibylline urge and to prevent it from ever breaking out.

Apollo changed the Sibylline impulse of the Pythia by sinking himself into it and speaking through her. The Prophets wanted to suppress everything Pythian in their souls and to cultivate solely that which works in the clear force of the I; the I which is bound up with the Earth and belongs to it; the I which is the spiritual counterpart of the geological element. How the Eternal reveals itself in the I through calm repose, when the Sibylline elements are silent, when all inner turmoil ceases, when only calm prevails and gazes into the grounds of the Eternal — that is what the Jewish Prophets wished to manifest, so that their proclamations could spring from a temper of soul which corresponds in the highest degree with Geology.

1913-12-31-GA149

What were these prophets really striving for? Let us try to look into the prophetic souls of Isaiah, Jeremiah, Hezekiah, Daniel, Joel, Jonah and Zechariah. If we do this quite impartially, without any preconceptions, we find that they were endeavouring, fundamentally, to bring a particular soul-force into the forefront of the soul and to drive another soul-force down, as it were, into the depths. I have already asked you to notice how, in the paintings by Michelangelo which I described, the prophets are always depicted sitting there as if wrapped in deep thought, inwardly at rest, so that one sees how in the devotion of their souls they are connected through sub-earthly depths with the Eternal. In contrast with them Michelangelo places the Sibyls, who are open to the elemental powers of the Earth. Thus the hair of one Sibyl is blown about by the wind; even her blue mantle billows in the wind, and under the influence of the wind she utters her prophecies. We see another Sibyl seized by inner fire; in the typically assertive gesture of her hand we see the fire, the earthly element. We could look again at these Sibyls one by one and we should find that they live in the midst of the forces which play into their souls from the elemental surroundings of the Earth. These Sibylline forces, which so to speak draw into their souls the spirit of the elements and bring it to expression — these are the forces that the old Jewish Prophets wanted to repress. If you read impartially the whole history of the Jewish Prophets, you will find that the prophet sets himself — and that is the aim of his training — to suppress in himself the Sibylline urge and to prevent it from ever breaking out.

Apollo changed the Sibylline impulse of the Pythia by sinking himself into it and speaking through her. The Prophets wanted to suppress everything Pythian in their souls and to cultivate solely that which works in the clear force of the Ego; the Ego which is bound up with the Earth and belongs to it; the Ego which is the spiritual counterpart of the geological element. How the Eternal reveals itself in the Ego through calm repose, when the Sibylline elements are silent, when all inner turmoil ceases, when only calm prevails and gazes into the grounds of the Eternal — that is what the Jewish Prophets wished to manifest, so that their proclamations could spring from a temper of soul which corresponds in the highest degree with Geology.

Thus the stirring message that sounds forth to us from the Prophets is like an out flowing of the geological element, and even when things turn out quite differently from what has been prophesied, this very fact shows us how closely bound are the Prophets to the element of Geology. A future kingdom which will redeem the existing kingdom while remaining in all appearance an earthly kingdom, a heaven on Earth — that is first of all what the Prophets announce, so closely are they united with Geology.

This geological element in the Prophets flowed on even into the early days of Christianity, since people expected not only the return of the Messiah, but that he would come down from the clouds and found his kingdom on Earth. The distinctive inner character of Jewish culture will be understood only if it is taken in this sense as Geology. This was what the Prophets longed for and inculcated in their pupils — to suppress the Sibylline element, together with everything that leads the soul into unconscious depths, and to make manifest that which lives in the Ego.

1914-02-10-GA148

quote A (see below)

We are all familiar with imagery often used for the portrayal of supersensible beings; the Archangel Michael, or St. George overcoming the Dragon, vanquishing death. This is a pictorial presentation of the third Christ Event: St. George or the Archangel Michael is inspired by the Christ Being; and the ‘Conquest of the Dragon’ indicates the overcoming of those elements in the desire-nature of Man which would bring confusion and disorder into thinking, feeling and willing.

quote B

[the Sibyls]

The time for the birth of the I was the fourth Postatlantean cultural age, but if nothing had intervened, irregularity would have set in. This is indicated by something that made its first appearance in the fourth cultural age, namely Greek Philosophy. Greek philosophy is a significant sign of the birth of the I, but side by side with Greek philosophy we find the Sibylline soothsayers. Unlike the Pythia under the influence of Apollo, the Sibyls were women whose life of soul lacked order and harmony, who allowed the revelations they received to work chaotically in their thinking, feeling and willing. Great and sublime truths were often contained in these Sibylline revelations which began to play a part from about the eighth century B.C. and continued right on into the Middle Ages.

But the wisdom was confused and chaotic, fraught with all kinds of extravagance. Sibylline ‘wisdom’ is a striking example of the birth of I-consciousness. Just as would have happened to the twelve senses in the Lemurian epoch, the seven life-organs in the earthly Atlantean epoch and the three soul-faculties at the end of the Atlantean epoch had it not been for the first three Christ Events.

In the fourth cultural age, disorder would have crept into the development of I-consciousness if the Mystery of Golgotha had not taken place.

...

[Third pre-MoG sacrifice: Apollo]

In earlier lectures we have heard how in its world of Gods and Spirit-Beings, Greek culture preserved the shadow-images of the Divine Spiritual Beings who in the Atlantean epoch had been present, in all their reality, in the sphere immediately above the world of men. The Greeks had preserved definite consciousness of the third Christ Event, the Event that is portrayed elsewhere as St. George or the Archangel Michael overthrowing the Dragon. In their Apollo the Greeks portrayed the Christ Being permeating the soul of the later Jesus boy. And we may say with truth that in ancient Greece, St. George and the Dragon are real beings, cosmic beings. The Greeks had their Castalian fountain on Parnassos; vapours arose from a gorge in the earth and these vapours, winding around the mountain like snakes, were a picture of those wild tumultuous passions of men which cast thinking, feeling and willing into confusion and disorder. At the place — it was the abode of Python — where these curling, snake-like vapours issued from the gorge, the Greeks erected the sanctuary of the Pythian Oracle. Sitting there on her tripod above the gorge, she was transported by the rising vapours into a state of visionary consciousness and her utterances were conceived to by the words of Apollo himself. Those who sought advice addressed themselves to the Pythian Oracle and received it from Apollo through her mouth.

In Greece, therefore, Apollo was a real and living Being. We know now that he was the Being who was ensouled by the Christ and later on became the Nathan Jesus boy. This being was known to the Greeks as “Apollo.”

He eliminates the effects of the Luciferic and Ahrimanic influences from what rises out of the earth into the soul of the Pythian Oracle. And because the Luciferic and Ahrimanic influences no longer creep into her soul with the vapours which had been purified by Apollo, the forces issuing from her no longer bring thinking, feeling and willing into confusion but into order and harmony on the Earth.

And so we perceive in the figure of Apollo the idea that the God whom we in later time call Christ sent His influence into the thinking, feeling and willing of men. — He was the God Who sacrificed Himself at that time by uniting with the soul of the later Nathan Jesus, in order that harmony and order might prevail in the thinking, feeling and willing of the human soul, instead of the confusion wrought by the influence of Lucifer and Ahriman.

1914-06-01-GA152

Then came the fourth step in the Mystery of Golgotha, and this averted another danger, that of the Luciferic and Ahrimanic influences upon the human I. In the Lemurian age the sense organs would have become disordered through Lucifer; in the first Atlantean period the vital organs were threatened with disorder and disharmony, and in the late Atlantean era the soul organs, the organs that underlie thinking, feeling and willing. In the Postatlantean period the human I itself was endangered.

Because the I at this time was to take its place as a living factor in human evolution, an effort was made to establish harmony between this I and the powers of the cosmos lest it become their plaything. This might have happened. The I might have so developed that it could not keep a hold upon itself, and had it been delivered to these forces, everything that came from the soul would have been overpowered by all sorts of elemental forces that arise from wind, air or water. They would have driven the human being violently in all directions.

Michelangelo painted it. In the Sibyls he showed what had threatened mankind. With wonderful skill he made them express the human types of those who felt the coming derangement of the ego, so that although all possible wisdom might come forth, human beings could neither manage nor direct it. Look at the way in which Michelangelo has painted the different degrees of derangement in I's given over to elemental beings.

Upon the other side, however, he gives us something else. In the same space he has painted the musing figures of prophecy whose aspect shows the illumination of what preserves the integrity of the I toward the cosmos. It touches us deeply when we see in the prophets the urgency, the pressure toward the I and, on the other side, human beings suffering disorder through the I itself. Then, standing in this space, is the Christ, incarnate in a human body, Who had to bring into order and harmony the I that was to come into the world.

Discussion

[1] - The 1914-02-10-GA148 quote A

Summary

This note looks into one specific statement in the above mentioned lecture, and shows how editing through the various versions of the GA has led to different interpretations. In summary, Else Nassenstein wrote a whole booklet (see below) on the premise that the archangel ensouled by Christ in the three pre-MoG interventions was the archangel Michael and that this was the same being as would later be born as the Nathan Jesus boy. This premise is based on one sentence in the above mentioned lecture, amazing enough to be worth further research. It turns out Nassenstein found and used a correct statement of GA148, but the original typoscripts of the lecture notes show another text! Hence this is an example of how mysterious new meaning was added and slipped into the 'official' GA.

Note: Nassenstein's publication dates from 1989, so before the 1992 edition shown here. Therefore the editing change took place in a previous edition. We just didn't have all previous versions available for checking, hence the copy of the 1992 edition most commonly circulated.

Coverage

1914-02-10-GA148 qua A in English:

We are all familiar with imagery often used for the portrayal of supersensible beings; the Archangel Michael, or St. George overcoming the Dragon, vanquishing death. This is a pictorial presentation of the third Christ Event: St. George or the Archangel Michael is inspired by the Christ Being; and the ‘Conquest of the Dragon’ indicates the overcoming of those elements in the desire-nature of Man which would bring confusion and disorder into thinking, feeling and willing.

Else Nassenstein writes in 'Die Michael-Christus-Wesenheit. Jesus von Nazareth und die Auferstehung Christi im Leibe' (1989) that the archangel Michael is the same spiritual entity as the later Nathan Jesus boy, penetrated ('durchseelt') by the Christ being. This statement becomes key in her booklet on the link between Michael and Christ.

However, the statement is so remarkable, and only one such statement could be found in Rudolf Steiner's GA, that it was worth closer inspection.

The statement (in German) can indeed be found back in the 1992 edition of GA148. This is the fifth edition, the first one dating from 1963.

Researching the typoscripts from the archive points to a remarkable example of editing.

In german (see here)

Diese drei Ereignisse, die ich jetzt angeführt habe, haben alle aus den geistigen Welten in den Menschen hineingewirkt; sie haben sich nicht vollzogen auf dem physischen Plan. Aber insbesondere von dem dritten Ereignis ist in den mythischen Vorstellungen ein gutes Andenken geblieben. Und wie in vielen Fällen uns die geistige Erkenntnis dahin führt, solche Zeichen, die in Sagen und Mythen sich erhalten haben, in der rechten Weise zu verstehen, sie sozusagen in der richtigen Weise zu vertiefen, so kann es auch mit diesem Zeichen sein.

Wir alle kennen es ja, dieses Zeichen, welches ein übersinnliches Wesen darstellt — sei es der Erzengel Michael, sei es der heilige Georg — tottretend, überwindend den Drachen. Das ist die bildliche Darstellung des dritten Christus-Ereignisses: der Erzengel Michael oder Sankt Georg, der spätere nathanische Jesusknabe, durchseelt von der Christus-Wesenheit.

Daher gibt es die erzengelhafte Gestalt in den geistigen Welten. Und die Überwindung des Drachens bedeutet die Unterdrückung desjenigen im menschlichen Denken, Fühlen und Wollen — also in der Leidenschaftsnatur des Menschen — , welches Denken, Fühlen und Wollen durcheinanderwerfen würde, in Unordnung bringen würde. Man kann es tief empfinden, wie in solchen gewaltigen Bildern, die gleichsam aufgerichtet sind, damit das, was nicht mit dem Verstande erfaßt, begriffen werden kann, wenigstens für das symbolische Anschauen und für das Gefühl vor die Menschenseele hingestellt werden, wie darin tiefe, tiefe Zusammenhänge sich aussprechen.

See also: Rudolf Steiner's Gesamtausgabe (GA) and for example:

  • Irene Diet: 'Ist die «Rudolf Steiner Gesamtausgabe» das Werk Rudolf Steiners? Eine historische Studie' (2013)


more: see RSL011

Related pages

References and further reading