Lucifer

GA 54/1906-02-22/p020 ·1906-02-22 · English HighHigh alignmentThis translation's paragraph count matches the German original — the locus maps cleanly to the same paragraph in DE.
Record: unknown. How this text was taken down (shorthand transcript, listeners' notes or manuscript) is not on record here. Unknown is not an assurance of a stenogram: check the edition's own notes before resting an argument on one word.

Viewed in this way, human development appears to us as if illuminated by a certain light. The entire Old Testament development appears to us as one in which God reigns as love in the progress of the human race, in sensual love and in all that it establishes: blood relations, family, tribe, and so on. We find the most perfect example of this in the Jewish people in Jehovah. He is nothing other than the personified force of nature, if we consider how he reigns in the mineral kingdom, in the sprouting plant kingdom, in the animal kingdom that feels pleasure and pain, and in human beings themselves. It is the human-God, the Christ influence, that causes the mineral to open up into crystal, that causes the plant to sprout and the animals to go through their instinctive life, and also leads man from the imperfect to the perfect. Even if man ascended to the higher realms, he would remain a mere natural being if it were not for the other spirit, the spirit beneficial to man, Lucifer, who reigns within him, who awakens selfishness, but also independence and freedom, who makes man his own, a special being, but who also elevates him above mere natural forces. As true as it is for the Jehovah's servants to feel that Jehovah himself is the foundation of the human world, the deity, so true is it that Lucifer is the one who rebels, revolts against this force of nature, who leads man into knowledge, calls him to a clear consciousness.

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Cite: GA 54/1906-02-22/p020 · edition English