The Mysteries of the Sun and Death and Resurrection

GA 211 — 25 March 1922, Dornach

III. On the Transformation of World Views

We have often looked back to the views of earlier times, and we want to do so again today, in a certain sense, with the aim of gaining some insights into the history of humanity and human development. When we go back thousands of years in human development, for example to the times we refer to in our terminology as the ancient Indian cultural period, we find that people's way of looking at things was completely different from the way we look at things today, even if we take a period of time that is very far removed from our own. When we go back to those older times, we know that people simply did not see nature as we see it today. People saw nature in such a way that they still perceived spiritual beings directly in everything, in the individual parts of the earth's surface, in mountains and rivers, but also in everything that initially surrounds the earth, in clouds, in light, and so on. It would have been unthinkable for a person of those older times to speak of nature as we do. For they would have felt as we would feel if we were sitting in front of a collection of corpses — the image is somewhat grotesque, but it corresponds quite well to the facts — and then said that we were among human beings. What presents itself to human beings today as nature would have been perceived by people thousands of years before our era as nothing more than the corpse of nature. For they perceived spiritual and soul elements in everything that surrounded them.

We know that when today's humanity hears from poetry or from the messages of myths and legends how it was once believed that spiritual-soul qualities can be found in the source, in the flowing river, in the interior of the mountains, and so on, it believes that the ancients let their imagination run wild and that they were inventing. Well, that is a naive point of view. The ancients did not make things up at all, but they perceived the spiritual and soul just as one perceives colors, as one perceives the movements of tree leaves, and so on. They perceived the spiritual and soul directly, and they would have thought of what we call nature today as merely the corpse of nature. But in a certain sense, some individuals among these ancients strove to gain a different way of looking at things than that which was the general one.

You know, today, when people strive to gain a different view from the usual one, and when they are at all capable of doing so, they become 'studied people', they receive concepts that go beyond what they otherwise see only externally. Then they absorb science, as it is called, into themselves. This science did not exist in the times of which we are now speaking. But there were individuals who aspired to go beyond the general observation, beyond what one knew in everyday life. They just did not study as it is done today. They did certain exercises. These exercises were not like those we speak of today in anthroposophy, but they were exercises that were more closely tied to the human organism in those older times. For example, there were exercises through which the breathing process was trained to do something other than what it is by nature. So they did not sit in laboratories and do experiments, but they did, so to speak, experiments on themselves. They regulated their breathing. For example, they inhaled, held back their breath and tried to experience what happened inside the organism when the breath was altered in this way. These breathing exercises should not be copied today. But they were once a means by which people believed they could come to higher knowledge than they could come to if they simply observed nature with their ordinary perceptions, if they saw external natural things as we see them, but also saw the spiritual and soul-like in all natural things.

When people devoted themselves to such exercises, the nature of which, although in a weakened form, has been preserved in what is described today as yoga exercises from the Orient, when they thus changed their breathing in relation to ordinary breathing, then the spiritual-soul aspect disappeared from the view of the surroundings, and it was precisely through such breathing that nature became for these people as we ourselves see it today. So, in order to see nature as we see it today, such people first had to do exercises in those ancient times. Otherwise, spiritual-soul entities would have leapt out of all the beings around them for them to see. They drove away these spiritual-soul entities by changing their breathing process.

Thus they — if I use the term that is current today for those who aspire so high above the general contemplation — as “learned men” no longer aspired to have nature around them as ensouled and spiritualized, but to have it around them in such a way that they perceived it as a kind of corpse. One could also say that these people felt, as they looked out into nature, as if they were in a surging, billowing, soul-spiritual universe, but they felt within it as a person of the present day would feel when dreaming in vivid images and could hardly wake up from these dreams. That is how they felt. But what did these individuals — let us call them the scholars of that ancient time — achieve when, through such special exercises, they distinguished themselves from this living surging and killed it in contemplation, so that they really felt that they now had a dead, corpse-like thing around them? What did they strive for as a result?

They strove for a stronger sense of self. They strove for something through which they experienced themselves, through which they felt themselves. Today's man says every moment: “I am”. “I” is a word that he uses very frequently from morning till night, because it is natural to him, it is self-evident to him. For these ancient people, it was not a matter of course in their ordinary daily experience to pronounce the “I” or even the “I am”. They had to acquire this. To do so, they first had to do such exercises. And by doing these exercises, they came to such an inner experience that they could say with a certain truth: “I am”. Only by doing this did they come to the awareness of their own being.

So what we take for granted only became an experience for these people when they made an effort in an inner breathing process. They first had to, so to speak, kill the environment for contemplation, to awaken themselves. This is how they came to the conviction that they themselves are, that they could say “I am” to themselves. But with this “I am” they were given something that we take for granted again today. They were given the inner development of the intellectual. Through this they developed the possibility of having an inner, secluded thinking.

If we go back to times when the old oriental views set the tone for civilization, it was the case that people felt a soul nature in their everyday lives, but had a very weak sense of self, almost no sense of self at all, did not at all summarize this sense of self in the conviction “I am,” but that individual people who were trained by the mystery schools were led to experience this “I am.” But then they did not experience this “I am” in the way we take it for granted today, but in the moment when they were brought to it through their breathing process, to be able to say “I am” at all out of inner conviction, out of inner experience, they experienced something that even today's man does not really experience at first.

Think back to your childhood: you can only think back to a certain point, then it stops. You were once a baby, but you have no memory of what you experienced as a baby. Your ability to remember ends at some point. You were certainly already there, crawling around on the ground, being caressed by your mother or father. You may have wriggled and moved your hands, but you do not know in your ordinary consciousness what you experienced inwardly at that time. Nevertheless, it was a more active, more intense soul life than later on. For this more intense soul life, for example, has shaped your brain plastically, has permeated your rest of the body and shaped it plastically. There was an intense soul life present, and the old Indian felt transported into this soul life at the same moment that he said to himself, “I am”.

Imagine very vividly what that was like. He did not feel in the present moment when he said to himself “I am”; he felt transported back to his babyhood, he felt the way he felt in his babyhood, and from there he spoke to his whole later life. He did not have the feeling that he now But this was only drawn into this inner being after it had previously lived in the spiritual-soul world. That is, by first transporting himself back to his babyhood through his breathing process, this old Indian yogi became aware of the time before his existence on earth. It seemed to him like a memory. Just as if a person today remembers something that he experienced ten years ago, it was like the occurrence of a memory in the moment when the “I am” shot through the soul, when in this ancient Indian time a person strengthened himself inwardly by breathing exercises and killed the outside world around him, but made it alive, which was not his outside world now, but what the outside world was before man descended into the physical world.

In those days, if I may use a modern expression, which of course sounds infinitely philistine when I use it for those ancient times, one was really lifted out of one's present earthly existence and into the spiritual-soul existence through the study of yoga. One owed one's elevation into the spiritual-soul worlds to one's studies at that time. One had a somewhat different consciousness than we have today. But precisely when one was a yogi in the former sense, one could think – the other people could not think, the other people could only dream – but one thought into the supersensible world, from which one had descended into earthly existence.

This is also a characteristic of the time of the earth's development, which, if we characterize it somewhat roughly, preceded, for example, the Greco-Roman conceptions in the fourth post-Atlantean period. There, the “I am” had already penetrated more into people in their ordinary everyday consciousness. Admittedly, the verb in language at that time still contained the I; it was not yet as separate as it is in our language, but nevertheless there was already a distinct I-experience. This distinct I-experience was now a natural, self-evident fact of the inner life. But in contrast to this, outer nature was already more or less dead. The Greeks, after all, still had the ability to experience the two aspects side by side, and without any special training. They still clearly experienced the spiritual and soul-like in the source, in the river, in the mountain, in the tree, albeit weaker than people of older times. But at the same time, they could also perceive the dead in nature and have a sense of self. This gives the Greeks their special character. The Greek did not yet have the same view of the world as we do. He could develop concepts and ideas about the world like ours, but at the same time he could take those views seriously that were still given in images. He lived differently than we do today. For example, we go to the theater to be entertained. In ancient Greece, people only went to the theater for entertainment in the time of Euripides, if I may put it this way – hardly in the time of Sophocles, and certainly not in the time of Aeschylus or in even older times. In those times, people went to dramatic performances for different reasons. They had a clear sense that spiritual and soulful beings live in everything, in trees and bushes, in springs and rivers. When you experience these spiritual and soulful beings, you have moments in life when you have no strong sense of self. But if you develop this strong sense of self, which the ancients still had to seek through yoga training, and which the Greeks no longer needed to seek through yoga training, then everything around you becomes dead, then you only see, so to speak, the corpse of nature. But in doing so, you consume yourself. They said to themselves: Life consumes the human being. The Greeks felt that merely looking at dead nature was a kind of mental and physical illness. In ancient Greek times, people felt very strongly that the life of the day made them ill, that they needed something to restore their health: and that was tragedy. In order to become healthy, because one felt that one was consuming oneself, that one was making oneself ill in a certain sense, one needed, if one wanted to remain fully human at all, a healing, therefore one went to tragedy. And tragedy was still performed in Askhylos' time in such a way that one perceived the person who created the tragedy, who shaped it, as the physician who, in a certain sense, made the consumed person healthy again. The feelings that were aroused – fear and compassion for the heroes who appeared on stage – had the effect of a medicine. They penetrated the human being, and by overcoming these feelings of fear and compassion, they created a crisis in him, just as a crisis is created in a pneunomia, for example. And by overcoming the crisis, one becomes healthy. So the plays were performed to make people who felt used up as people well again. That was the feeling that was attached to tragedy, to the play, in the older Greek era. And this was because people said to themselves: When you feel your ego, the world is divested of its gods. The play presents the god again, because it was essentially a presentation of the divine world and of fate, which even the gods must endure, thus a presentation of what asserts itself behind the world as spiritual. That was what was presented in the tragedy.

Thus, for the Greeks, art was still a kind of healing process. And in that the first Christians lived according to what was given in the embodiment of Christ in Jesus and what can be contemplated and felt in the Gospels – the death of Christ Jesus, to suffering and crucifixion, to resurrection, to ascension – they felt, to a certain extent, an inner tragedy. That is why they also called Christ, and he was increasingly called the physician, the savior, the great physician of the world. In ancient times, the Greeks sensed this healing quality in his tragedy. Humanity should gradually come to experience and feel the historical, the historically healing in the sight, in the emotional experience of the mystery of Golgotha, the great tragedy of Golgotha.

In ancient Greece, especially in the time before Aeschylus, when what had previously been celebrated only in the darkness of the mysteries had already become more public, people turned to tragedy. What did people see in this older tragedy? The god Dionysus appeared, it was the god Dionysus who worked his way out of the forces of the earth, out of the spiritual earth. The god Dionysus, because he worked his way out of the spiritual forces and up to the surface of the earth, shared in the suffering of the earth. He felt, as a god, in his soul, not in the way it was in the Mystery of Golgotha, also in his body, what it meant to live among beings that go through death. He did not experience death in himself, but he learned to look at it. One sensed that there is the god Dionysus, suffering deeply among human beings because he had to witness all that human beings suffer. There was only one being on the stage, the god Dionysus, the suffering Dionysus, and around him a chorus that spoke and recited so that people could hear what was going on in the mind of the god Dionysus. For that was the very first form of the drama, of the tragedy, that the only really acting person who appeared was the god Dionysus, and around him the choir, which recited what was going on in Dionysus' soul. Only gradually did several persons develop out of the one person who represented the god Dionysus in the older times, and then the later drama out of the one play. Thus the god Dionysus was experienced in the image. And later, as an historical fact in the evolution of humanity, the suffering and dying God, the Christ, was experienced in reality. Once as an historical fact, this was to take place before humanity so that all people could feel what had otherwise been experienced in Greece in the drama. But as humanity lived towards this great historical drama, the drama, which was so sacred in the old grienzeit that one felt in it the saviour, the miracle-working human medicine, was, more and more, I would say, thrown down from its pedestal and became entertainment, as it is already the case with Euripides.

Humanity lived contrary to the times, when it needed something other than having the spiritual world presented to it in images, after nature had been deprived of its soul for viewing. Humanity needed the historical mystery of Golgotha. The ancient yoga student of the Indian period had taken in the breath, held it back in his own body, so to speak, in order to feel in this breathing: The divine impulse of the I lives within you. As yoga students, people experienced God within themselves through the breathing process. Later times came. People no longer experienced the divine impulse within themselves in the breathing process. But they had learned to think, and they said: Through the breath, the soul entered into human beings. The ancient yoga students experienced this. Later humans said: And God breathed the living breath into humans, and they became souls. — The older yoga students experienced this, later humans said it. And by saying this in ancient Hebrew times, people already experienced in a certain abstract sense what they had previously experienced concretely. But people did not look at it in ancient Hebrew times, they looked at it in ancient Greek times. One thing always takes place in one part of the world, another in another part. People no longer experienced God within themselves as the old yoga student did, but instead they experienced the existence of God in human beings in images. And this experience of the existence of God in human beings was very much present in the older Greek drama. But this drama now became a world-historical event. This drama became the mystery of Golgotha. But in return, the image was now discarded. The image became a mere image, just as the process of breathing was now only described in thought. The entire human soul state became different.

Man saw the outer world as dead, and for him it was elementary, natural, that he saw the outer world as dead. He saw it de-deified. He saw himself as the outer world, as the physical outer world, de-deified. But he had the consolation that once, in this de-deified world, the real God had come down, Christ, and had lived in a human being, and through the resurrection had passed into the whole of earthly evolution as the Christ impulse. And so human beings were now able to develop a certain view in the following way. They could say to themselves: I see the world, but it is a corpse. Of course, they did not say this to themselves, for it remained in the unconscious; human beings do not know that they see the world as a corpse. But gradually the image of the corpse on the cross, the dead Christ Jesus, formed in their view. And when one looks at the crucifix, at the dead Christ Jesus, then one has nature. One has the image of nature, that nature in which man is crucified. And if one looks at the one who rose from the grave, who was then experienced by the disciples and by Paul as the Christ living in the world, then one has what was seen in ancient times in the whole of nature. Certainly, in a multiplicity, in many spiritual beings, in gnomes and nymphs, in sylphs and salamanders, in all kinds of other beings of the earthly hierarchies, one saw the divine-spiritual; one saw nature spiritualized and animated. Now, however, people felt the urge, through the intellectualism that was already sprouting, to summarize what was scattered in nature. They summarized it in the dead Christ Jesus on the cross. But in Christ Jesus they see everything that they have lost in outer nature. One sees all spirituality by looking at the fact that Christ, the Spirit of God, rose from this body, conquered death, and now every human soul can participate in His essence. One has lost the ability to see the divine-spiritual in the surroundings of nature. One has gained the ability to find this divine-spiritual in Christ again in view of the mystery of Golgotha.

Such is evolution. What mankind has lost, it has been given back to it in Christ. In what it has lost, it has gained selfishness, the possibility of feeling itself. If nature had not become dead to human contemplation, man would never have come to the experience of “I am”. He has come to the experience “I am”; he could feel himself, inwardly experience himself, but he needed a spiritual outer world. That became the Christ. But the “I am”, the egoity, is built on the corpse of nature.

Paul sensed this. Let us imagine Paul's perception for a moment. All around, the corpse of what people had once seen in ancient times. They saw nature as the body of the divine, the soul-spiritual. Just as we see our fingers, so did these people see mountains. It did not occur to them to think of the mountains as inanimate nature, any more than it occurs to us to think of the finger as an inanimate limb; rather, they said: There is a spiritual-soul element that is the earth; it has limbs, and the mountain is such a limb. — But nature became dead. Man experienced the “I am” within. But he would only stand there as a hermit on the de-spiritualized, de-souled earth if he could not look to the Christ. But this Christ, he must not look at him merely from the outside, so that he remains external; he must now take him up into the I. He must be able to say, by rising above the everyday “I am”: Not I, but the Christ in me. If we were to schematically depict what was there, we could say: Man once sensed nature (green) around him, but this nature everywhere ensouled and spiritualized (red). This was in an older period of human history.

In later times, man also felt nature, but he felt the possibility of perceiving his own “I am” (yellow) in the face of nature, which had now become soulless. But for this he needed the image of the God present in man, and he felt this in the God Dionysus, who was presented to him in Greek drama.

In even later times, human beings again felt the soulless nature (green) within themselves, the “I am” (yellow). But the drama becomes fact. On Golgotha, the cross rises. But at the same time, what man had originally lost arises within him and radiates (red) from his own inner being: “Not I, but the Christ in me.”

What did the man of ancient times say? He could not say it, but he experienced it: Not I, but the Divine-Spiritual around me, in me, everywhere. Man has lost this “Divine-Spiritual everywhere, around me, in me”; he has found it again in himself and in a conscious sense he now says the same thing that he originally experienced unconsciously: Not I, but the Christ in me.

The primal fact, unconsciously experienced in the time before man experienced his ego, becomes a conscious fact, an experience of Christ in the human heart, in the human soul.

Do you not see, when you draw such a trivial diagram, the form that the reality must take in ideas? Do you not see the whole world filled with the spirit of Christ, which arises from within the human being, and draws from the cosmos into the human being? And when you realize what significance sunlight has for human beings, how human beings cannot live physically without sunlight, how light surrounds us everywhere, then you will also be able to understand when I tell you that in those older times of which I have spoken today, human beings certainly felt themselves to be light in the light. They felt they belonged to the light. He did not say 'I am', he perceived the sunbeams that fell on the earth, and he did not distinguish himself from the sunbeams. Where he perceived the light, he also perceived himself, because that is where he felt himself. When the light arrived, he felt himself on the waves of light, on the waves of the sun, the sun.

With Christ, this became effective in his own inner being. It is the sun that enters one's own inner being and becomes effective in one's own inner being. Of course, this comparison of Christ with light is mentioned many times in the Bible, but when anthroposophy wants to draw attention to the fact that one is dealing with a reality, today most people rebel who have “divinity” listed as their faculty in the university directories. They actually reject knowledge of these things. And it is a deeply significant fact that there was once such a theologian in Basel who was also a friend of Nietzsche: Overbeck, who wrote the book on the Christianity of today's theology. With this book, he actually wanted to state as a theologian that one still has Christianity, that at that time, in the 1870s, there was still this Christianity, but that much had already become unchristian, and that in any case, theology was no longer Christian. This is what Professor Overbeck, of the Faculty of Theology at Basel, wanted to prove with his book on the Christianity of today's theology. He was highly successful. And anyone who takes the book seriously will come to the conclusion that there may still be some Christianity today, but modern theology has certainly become unchristian. And there may still be some Christianity today, but when theologians begin to talk about Christ, their words are no longer Christian. These things are just not usually taken seriously enough. But they should be taken seriously, because if they were taken seriously, then one would not only see the necessity of today's anthroposophical work, but one would also see the full significance of anthroposophy. And above all, people would be aware of their responsibility towards contemporary humanity with regard to something like anthroposophical knowledge. For this anthroposophical knowledge should actually underlie all knowledge today. All knowledge, especially social knowledge, should be derived from this anthroposophical knowledge. For by learning that the light of Christ lives in them - Christ in me - by fully experiencing this, they learn to see themselves as something other than what one gets when one sees man only as a corpse of nature. But it is from this view that man belongs to nature that has become a corpse that our antisocial, unsocial present has emerged. And a real view, which in turn can make people brothers and sisters and bring real moral impulses into humanity, can only come about if man penetrates to an understanding of the word: Not I, but the Christ in me — when the Christ is found as an effective force precisely in the dealings from person to person. Without this realization we make no progress. We need this realization, and this realization must be found. If we advance as far as it, then we will also advance beyond it, and our social life will be thoroughly imbued with the Christ.