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A READER'S JOURNAL
Mystery Knowledge and Mystery Centres, GA#232
14 Lectures in Dornac, Switzerland, Nov 23 to Dec 23, 1923
by
Rudolf Steiner
Introduction by Andrew Welburn
Published by Rudolf Steiner Press in 2013
A Book Review by Bobby Matherne ©2018
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What were the "mysteries" that Mystery Centers provided knowledge of over the centuries going back long before birth of Jesus who became the Christ incarnate? Andrew Welburn explains it the mystery of the Mysteries in his Introduction this way:
[page 2] The Mysteries have been since ancient times an expression of the inner triumphing over external forces. In Antiquity they played the role especially of preserving a link with the 'time of the gods', of the primordial revelation. Not in a static way, but by bringing the chosen leaders, prophets or priests to confront the power of life and death, to discover the deeper needs and potential of the human spirit, the Mysteries had kept humanity in touch with the living foundations of experience.
As a trained physicist, I was intrigued to find the root of the word theory to be theos, referred originally to a divine oracle or god and also to learn the basis of Free Masons was that they were free from having to build things as the original masons did. They were instead to speculate, to build using philosophical ideas instead of hard bricks. Welburn also reveals the connection of Archangel Mi-cha-el slaying the Dragon to Apollo defeating the Python, "The dragon to be slain is precisely the hardening of knowledge into forms that were once appropriate but are no longer right." (Page 19) In ancient times Apollo was petitioned to give out new responses to difficult situations, but in recent times Mi-cha-el prompts us to experience new responses in our inner thoughts as Steiner describes in his Philosophy of Freedom.
[page 28] This may be putting it simply, but what is meant is that when one experiences thinking in the real sense one no longer feels outside the mystery of universal existence but within it. If one grasps the reality of thinking within oneself, one grasps the divine element within oneself.
Steiner expounds on "The Life of the Human Soul" in Lecture 1, especially how we can acquire the feeling of traveling with the Sun and then observe that the flowers take on a spiritual color that goes through the surface which has become transparent and unites with your soul.
[page 33] You feel one with the whole world, with the etheric element of the world. But as you stand here on the earth you feel that your feet and legs are drawn down by the earth's gravity; you feel that your whole being is bound firmly to the earth. The moment you have this experience of thinking, you no longer feel bound to the earth; you feel dependent on the wide expanses of the cosmic sphere. Everything comes in from the expanses, not from below, as it were from the center of the earth upwards, but from the cosmic expanses. And you feel that to understand the human being this feeling that there is a streaming in from the cosmic expanses must be present.
Once you feel united with these cosmic expanses, you have experienced what the Third Hierarchy does: the angels, archangels, and archai who live through a thinking experience instead of trudging around the surface of the Earth as we humans do.
In our experience of memory we can see right through objects, into the very essence of things, their spiritual element. In memory we find ourselves in the presence of the Second Hierarchy. Steiner gives an example of how this reveals itself in a person's life.
[page 35] There is of course something in the life of the human soul that reaches beyond memory. Let us see what it is. Memory gives our soul its special coloring. Suppose we come across a person who criticizes everything, who reacts with bitterness to everything we say to him, who, whenever we tell him about something that is really pleasing, at once speaks of something unpleasant. In such a case we may know with certainty that this characteristic is connected with his memory. Memory gives the soul its coloring.
There is yet one more step which leads us into the First Hierarchy: gestures. There is a saying that you cannot give away a smile because when you smile, you lead others around to smile back at you. If you talk to an audience, as Steiner discovered, some faces in the audience may have cheerful expressions and others will have wrinkled foreheads, some blank faces and others open and expressive faces. These various expressions are evidence of physical body states or doyles that are mostly stored in the person's body before the age of five years old.(1) Doyles which have been stored in one person's body for decades tend to become part of the person's physiognomy and their characteristic gestures.
Steiner says on page 36 that we can achieve something at age 50 if we play games that we played in childhood. I agree. I had exactly that experience when I was working in a plant and the local intranet first came on-line. In my work group we found it possible to play a video game in which three of our buddies were visible and we could chase them around, pop out of hiding to surprise them, and frag them. This was very much like my three brothers and I playing cops and robbers in our yard at night: nobody got hurt and everyone had fun. The first one to shoot the other won and the shot bad guy rose up and began chasing you. No one who played this game ever wanted to do it with real guns when they grew up, so far as I know. At the plant we were only able to do this during our half-hour lunch break, so we ate quickly in five minutes and played this kid game with each other for the rest of the break. The heart-pumping excitement and adrenaline rush lasted the entire time and I felt like I had just transposed myself into being a 11-year-old boy again for a half hour.
[page 36, 37] If he can transpose himself back into the actual gesture or posture of that moment, he will again find that something is brought into his life whereby he is led to the conviction that the outer world is the inner world and the inner world is the outer one. . . . You cannot with your full consciousness inwardly apprehend the gesture you made perhaps 20 years ago in response to some outer provocation without realizing, with the greatest inner depth and reverence, the union of the physical and the spiritual in all things. But then you will have arrived at the experience of the First Hierarchy.
Here's a summary of the types of experience associated with each of the hierarchies:
[page 38]
Thinking Experience: Third Hierarchy
Memory Experience: Second Hierarchy
Gesture Experience: First HierarchyIn all that I have been describing to you today my aim has been to indicate how, by simply following the course of the soul from thinking to thought-filled, soul-imbued gesture, the human being can develop feelings — to begin with no more than feeling — of the spiritual foundations of the world right up to the sphere of the seraphim.
If you understand rightly the conditions after death, you could say, "Everyone is a good poker player after death." Why is that? Because a person after death cannot conceal the actions in their soul: it is written on their outer shape, just as good poker players can tell by looking if a person is bluffing when raising with a poor hand. After death, a person cannot lie about his life on earth because his very form reveals the truth.
[page 42] The form (of a person who has died) is a kind of physiognomical expression of his life on earth; it is a faithful portrayal of the manifestations of the good and evil of which he was responsible in his physical life on earth.
The psychological process of projection says that we project upon others the faults we have within ourselves. It seems easier to understand projection if you realize the very process of perception is one of producing what is perceived in oneself. Steiner explains it this way:
[page 42, 43] A human being who carries through the gate of death some moral evil inherent in his soul will bear a physiognomy in which there is an outer resemblance to ahrimanic (devilish) forms. During the first period after death it is a fact that a person's feeling and perception are dependent on what he can reproduce in his own being. If he has a physiognomical resemblance to Ahriman because he has carried some moral evil with him through the gate of death, he can reproduce in himself — which means he can perceive — only things that resemble Ahriman, and he is as it were blind to those human souls who passed through the gate of death with a sound and good moral disposition . . . He can reproduce in his own being only the physiognomy of other evil people.
Consider how EAT-O-TWIST predicts this when it says Everything Allways Turns - Out - The Way It's Supposed To. You see only other good or evil people as you supposed there to be before you died.
One surprising revelation from Steiner is that both the ahrimanic and luciferic beings work with the spirit of human beings.
[page 43, 44] But while the luciferic beings want to draw the soul and spirit out of human beings so that they would cease to concern themselves with their earthly incarnations but would prefer living as beings of soul and spirit only, the ahrimanic beings would like to disregard soul and spirit entirely and detach from human beings what has been given them as a sheath, a covering, an instrument in the physical and etheric realm, and bring it all into their own realm.
This is a dilemma that we as humans have ever to face: succumb to ahrimanic forces which tug us to subhuman realms or succumb to luciferic forces which tug us away from our human incarnations. If you have only one choice in any situation, you are stuck; if you have two choices, you have a dilemma; only if you have three choices can you have an option. The third option for humans is rising above the Tug-of-War. And only the Christ spirit can assist us, can help keep us balanced, can keep us from being pulled irretrievably to the light, etheric side of Lucifer or pulled to the dark, dense side of Ahriman.
There are two stories I recall which illumine the difference between a Northerner and a Southerner. You get lost on a country road in Maine and stop to ask directions from a farmer leaning on his fence, "Do you know where the center of town is?" "Ay, yup." the farmer replies and says nothing else. "Well, can you tell me how to get there?" you reply. "Ay, yup, didn't ask me how, jest asked me if I knew." Short replies, little information. The other story was related to me by a friend, a Northerner, trying to find the route to a paper mill in a Southern town. The local talked up a storm, finally telling him, "Now you go down this road and take a right turn just before where the old schoolhouse used to be." Of course my friend had no idea where the old schoolhouse just to be. Long reply, little information. Steiner explains the relationship between humans and their environment:
[page 47] Southerners who are exposed to the maximum of sun influences gesticulate a great deal and are talkative; their speech is melodious because there is a connection between their own warmth and the warmth outside. Northerners, on the other hand, are not talkative because they have to hold on to the stimulus their body warmth gives them.
Paul Watzlawick famously wrote that when faced with a dire circumstance, the Northerner will say "the situation is serious, but not hopeless" and the Southerner will say, "the situation is hopeless, but not serious."(2) It is as equally true of Berliners and Bavarians as it is of Maine farmers and Texas ranchers. The Northern one is taciturn and the Southern one is garrulous.
The title of Lecture 3 tells us how Steiner reveals "the path to the inner core of Nature through thinking and will". We humans arrive at birth with a fixed heredity, but with an incredible adaptability, both of which we owe respectively to ahrimanic and luciferic forces.
[page 55] Yesterday I was speaking to you of how human beings are subject to what natural science generally calls heredity, and also of how they are subject to the influences of the external world and adaptation to it. I also said that everything relating to heredity is connected with the ahrimanic forces, and adaptation in the widest sense with the luciferic forces. But I also told you how, in the realm of the spiritual beings that form the basis of the cosmos, provision has been made to enable the luciferic and ahrimanic forces to play a lawful part in human life.
Here we should be admonished against considering to view ahrimanic and luciferic forces as mere devilish forces, but instead encouraged to see them as two opposing forces which we should do our best to balance in our own lives. Our experiences leave traces in our memories and help form our individual souls as we live and grow in strength and knowledge, especially our earliest experiences.
[page 55, 56] Our soul has been shaped by the process whereby our experiences have become memories; we are the product of our life of memory to a greater extent than we think. And anyone who is capable of exercising even enough self-observation to enable him to penetrate into his store of memories will realize how particularly important a part is played throughout earthly life by the impressions of childhood. The kind of life we spent in childhood (which really does not loom large in our consciousness), the period in which we learnt to speak, to walk and in which we got our first inherited teeth, the impressions made on us during these periods of development — all these play an important part in the life of soul throughout our life on earth.
Our outer impressions and our inner memories may bring us happiness or sorrow during our waking time and these all pass into our astral body when we are asleep. Steiner could perceive the astral swirl of these memories during a person's sleep.
[page 56] During sleep the etheric body and the physical body are still enclosed within the skin and the astral body is outside — I will speak of the ego later on. This astral body is seen virtually to consist of the person's memories. However, these memories in the astral body, which is now outside the physical body, are seen to be swirling in and through one another in a kind of eddy. Experiences that were widely separated in time and space are now in juxtaposition; parts of the content of certain experiences are eliminated, so that the whole life of memory is transformed during sleep. And when a person dreams he is becoming conscious of this transformed life of memory. And in the character and makeup of the dream he can be inwardly aware of the swirling eddy of memories which imaginative clairvoyance can perceive from outside.
The seemingly chaotic nature of dreams can be understood as a vortex of impressions from various times and places all mixing together as if in a blender to create the seed of adaptability we need as human beings. When we tell someone who presents us with a problem, "I'll sleep on it", we are saying we want to run all our impressions of the problem through this magic blender to come up with a unique and fitting solution. Kekule did this when searching for the molecular structure of benzene; in a dream he envisioned a snake biting its tail. This led him to propose a ring structure for benzene which proved to be correct. Kekule was able to perceive the forces lying within the liquid benzene and laid the basis for organic chemistry.
[page 56] These memories, which from the time of going to sleep until waking form the main content of the life of the human soul, unite during sleep with the forces behind the phenomena of nature. It may therefore be said that all that lives as astral body in our memories enters into connection with the forces that lie behind, or rather lie within, the minerals, within the plants, behind the clouds, and so on.
The materialistic scientist, who eschews the possibility of spiritual forces, sees only material atoms in the phenomenon of nature, and cannot explain how Kekule could have dreamed up the unique structure of the benzene molecule while experiencing the spiritual forces in the vortex of astral forces while he was asleep!
[page 57, italics added] Those who recognize this truth find it horrifying when people come and say that material atoms are behind the phenomena of nature. The fact is that our memories do not unite with material atoms during sleep but with the spiritual forces behind the phenomena of nature. This is where our memories reside during sleep.
One of the first poems I wrote was in grade school about a rose. It began, "A pink rose so pure beside my garden grows." I had no idea where that rose came from, as there were no roses planted that I can recall on the grounds of our first house. Yet there was the poem.
[page 57] There is perhaps no more beautiful feeling for nature than to have not merely an external relation to a rose bush but realize that you love it because a rose bush harbors the first memories of childhood. Space plays no part at all. However far away the rose bush may be, during sleep we find the way to it. The reason why people love roses — only they do not know it — is that roses receive and harbor the very first memories of childhood.
You can learn a lot about a person by observing the fixed lines on their face and various facial expressions they make in conversation. Like a phonograph needle scratches into the vinyl disk all the sounds made through the microphone, a person's face records their reaction to all the impressions the world made on them plus all the expressions they created in response to the world. Unlike a vinyl disk which is a one-time record of an event, one's face is a palimpsest of a life-time of impressions and expressions, all of which can be read by an observer. While memories live in our astral body during sleep, it is these impressions (physiognomy) and gestures (expressions) which live in our ego (our I) when we are asleep and are in that process written upon our faces and living gestures.
[page 59] Thus those human beings who are able to put a great deal of their inner nature into their facial expression or their gestures have shining, radiant egos.
In a recent film documentary of Bob Hope(3), one can see him as a man who put a lot of his inner nature into facial expression and gestures. In his eyes especially, one can see directly his shining, radiant ego.
The materialist is adamant that we cannot enter into the inner core of nature, but is that true or merely a materialistic fable about reality? Goethe encountered such a materialist in Albrecht von Haller who wrote his thoughts in verse:
[page 60]
'Into the inner core of nature
no earthly creature can go.
Happiness enough is yours,
that she her outer trappings doth show!'Goethe hated that remark and inwardly cursed it for years before he came back with a powerful retort:
[page 60] 'O, you philistine!
We are within her being wherever we look.
Nothing is only inside or outside,
for what is inside is outside,
and what is outside is inside.
Ask yourself first of all whether you are core or shell.'Goethe seems to aver that if Haller is a shell, he cannot penetrate his inner core, but if he is in fact core, he already exists within every aspect of his being. Christ Jesus said in one of the Gospels, "Knock, and the door will be opened." Steiner says we do not knock in vain, and puts the matter this way, dissolving the spurious claim of Haller in the process:
[page 60] [Haller] shows he knows nothing of the fact that human beings, simply because they are beings with a memory, beings with physiognomy and gestures, continually penetrate into the inner being of nature. We are not creatures who stand at nature's door and knock in vain. Through our own core of being we are connected by intimate ties with the innermost essence of nature.
And when in our lives are we most directly connected to the innermost essence of nature? When we are very young children. It is only after teeth change that children are most amenable to learning about the secrets of nature, especially in fairy tales. Elves, gnomes, and elemental beings only appear to children under the age of teeth change, and afterward, when they are told fairy tales after teeth change, they remember the beings they experienced directly at an earlier age.
[page 61] It is only after the change of teeth that children gradually 'grow into' nature, and then their thoughts can in course of time comprehend thoughts of nature. Fundamentally speaking life from the seventh to the fourteenth year is a period during which children 'grow into nature', for in this period, in addition to their memories, they also carry into the realm of nature their gestures and physiognomy. And this then continues throughout the whole of life. It is not until the change of teeth that, as far as the inner core of nature is concerned, we are 'born' as separate human individuals.
Before this 'birth' the child exists in a world invisible to the nature spirits, gnomes, undines, etal. So you can understand how these elemental beings are puzzled by our children, who suddenly appear to them as completed beings. All of which leads these nature spirits to be very interested in young children, especially in someone who can tell them stories involving children, like fairy tales. This will seem fantastic to some of you readers, but perhaps you have heard the story of Beatrice Potter holding conversations with nature spirits as she was typing up the stories of Peter Rabbit. She even describes how irascible these spirits could be at times if she didn't answer their questions.
[page 61, 62] It would, however, be immensely stimulating for pedagogical imagination if, through absorbing spiritual knowledge, a human being could really participate in a dialogue with the nature spirits, if he could transport himself into the soul of the nature spirits in order to obtain their views about what he can tell them about children. This would produce the most wonderful fairy-tale imagination. And if in olden times fairy-tales were so wonderfully vivid and full of content it was because the storytellers could actually converse with gnomes and undines and not merely hear something from them. These nature spirits are sometimes very egoistic. They become taciturn if they are not told things they are curious to know. Their favorite stories are those about the things babies do. Then one learns a great many things from them that can create the atmosphere of a fairy-tale. What seems utterly fantastic to people today can be very important for the practical application of spiritual life. It is an actual fact that because of the circumstances I have told you about, these dialogues with the nature spirits can be extremely instructive for both sides.
Two enigmatic passages in the Bible from John 1 and 14, "In the beginning was the Word, and the Word was with God, and the Word was God." and "And the Word became flesh and dwelt among us". In the Ephesian Artemis Mysteries, the Initiate was taught to focus on his speech, to note the word, and through this process was able to feel the word move into his being, his very flesh, just as the cosmos moved over aeons into human flesh.
[page 104] The processes at work in speech elude crude perception, for they are delicate and intimate. But let us consider first of all the external aspect of speech, for it was from this that the instruction given in these Mysteries took its start. The attention of the pupil was first directed to the way in which the word sounds forth from the mouth. He was told over and over again: 'Mark well what you feel when the word sounds forth from your mouth!' He was then taught to notice how something of the spoken word turns upwards in order to receive the thought in the head, while something from the same word turns downwards in order that the feeling content may be inwardly experienced.
Again and again the pupil was instructed to push through his throat the utmost extremes of speech, and thereby perceive the ebb and flow manifest in the word as it is uttered. 'I am, I am not' — a positive and a negative assertion — these he had to utter as articulately as possible, and then observe how in the words 'I am' the upward ascent is felt, while in the 'I am not' there is more the feeling of pressing downwards.Soon the attention of the pupil, the initiate, was turned to the warmth rising upwards to the head and the watery element flowing downward like glandular secretions.
[page 105] Thus it was made clear to the pupils in the Ephesian Mysteries that human beings make use of the air in order for the word to sound forth, but in the act of speaking the air changes into the next element, into fire, warmth, drawing the thought down from the heights of the head, embodying it in itself. And there occurs as alternating conditions first a sending upwards of fire, then a sending downwards, as the air in the word trickles down like a glandular secretion in the form of water, of fluid. By means of this latter process human beings can feel the word inwardly.
The pupil was brought to feel that his "own body was a kind of sheath for the cosmic mystery that sounded from his rhythmic system and lived in his speech." (Page 106) All this led him to feel deeply that his own humanness was connected to the evolution of the cosmos. The great saying over the Temple of Apollo was "Know Yourself!" and the pupil got a deep appreciation for its meaning. Know and experience yourself as a being who evolved in parallel with the cosmos around you.
The final step in human evolution involved the shaping and forming of the physical body into a bony structure which began first with a chalky substance which mixed into liquid albumen and finally solidified into bones(4).
[page 107] The earth was in the condition when it contained as a substance essential for that stage of evolution what we now know as common chalk, such as is found in the Jura Mountains. In the chalk mountains, in the chalk of the earth today, we find the substance we want to study with regard to its function in those ancient times, when the earth was surrounded by what I called fluid albumen. We know that cosmic forces worked into the fluid albumen, causing it to coagulate into certain definite forms; and while the earth was in this condition a process took place resembling in a higher degree and in a denser substance what we know today as the rising of the mist and the falling of the rain. The chalky element rose upwards and permeated what had hardened in the fluid albumen, so that these forms acquired a bony content and the animal kingdom began to evolve. Through the spirituality contained in the chalk the animals were drawn down as it were, out of the atmosphere which was still albuminous.
Writing is a very new way of representing words, going back only several thousand years. Homer's epic sagas were spoken for centuries before the invention of writing. The mystery of evolution was an audible mystery, rightly understood.
[page 108] The processes described in the last lecture were felt by the human being to be taking place in himself. But how? Everything I have described to you here as the rising of the chalk, the uniting of this chalk with the coagulated albumen and then the descent of animality onto the earth — all this was experienced by the human being of that time in such a way that he heard it. The forms that arose when the chalk filled out the coagulated albumen and made it bony and gristly, all that then took shape, was 'felt' in the ear — it was audible. The cosmic mystery was heard.
An old spiritual called "Dem Bones" goes like this, "the thigh bone's connected to the hip bone, the hip bone's connected to the back bone, now hear the word of the Lord."(5) Ezekiel connected dem bones together according to the song. Steiner explains how we should understand the bones of our skeleton by listening to them.
[page 109] Confronted with this mystery of the skeleton we can do no other than say to ourselves, 'Do not merely look but listen, Listen to how one bone transforms itself into another. Listen — for it speaks!'
He suggests we visit a Natural History Museum with its mighty orchestra of bones on display for us to see and hear. He visited one in Trieste and reports:
[page 109] One could certainly feel the connection between the skeleton — the bony system living in the chalk — and that which once upon a time spoke to the human being out of the flowing forces of the cosmos, when he himself was one with the cosmos, with the secret of the cosmos, which is at the same time the secret of the human being himself.
It is now possible to understand the origin of John 1's passage, how the macrocosm appeared in the microcosm of human speech.
[page 111] And it is to this macrocosmic mystery — the translation into maya, into the big world — that the beginning of St. John's Gospel refers: 'In the beginning was the Word, and the Word was with God, and the Word was God.' For that was still a living tradition in Ephesus at the time when the evangelist, the writer of St. John's Gospel, could read there in the Akashic Record that for which his heart yearned, namely, the right form in which to clothe what he had to say to mankind concerning the secret of cosmic evolution.
On page 114 and 115 Steiner relates the burning down of the Goetheanum to the earlier burning down of the Temple of Ephesus. Elsewhere we can discover that Rudolf Steiner and Ita Wegman in previous incarnations were priests who witnessed the flames of the Temple of Ephesus. (See Rudolf Steiner's Mission and Ita Wegman.) As he spoke about the colorful flames of the Goetheanum, he was reminded of the earlier conflagration.
[page 115] Auspicious colors, colors akin to the metals! And through this connection with the metallic element there rises up within us something that is like memory in the early sphere. And what it reminds us of is what went up in flames with the Temple of Ephesus. Then, even as there is a connection between those two fires, so the longing to probe further into something of the nature of 'In the beginning was the Word, and the Word was with God, and the Word was God' can link us to what was brought home again and again to the pupil at Ephesus: 'Study the mystery of man in the small word, the micrologos, in order to make yourself ripe to experience within your self the mystery of the macrologos!'
In Lecture 7 on the Hibernia Mystery Centers, we learn how their initiates learned to experience the complete scale of feelings which an initiate today would also have to experience.
[page 122] There is still something a modern person can learn from these experiences which in earlier times were presented in a perceptible form but no longer can or need be so presented for the purpose of initiation. He can learn how wide a gamut of feelings must be passed through in order to approach the truth which then leads to cosmic mysteries. For although it is right for the pupil of today to develop along an inner path that is not dependent on outer perception, nevertheless he must still pass through the same gamut of feelings, must experience them through intense meditative effort. So the scale of feelings to be lived through today can be ascertained from knowledge of the experiences undergone in the ancient rites by those who were undergoing initiation.