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Re: Krishna

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  • Kim
    Dottie, lets call it a qualified guess:)I have hypothesis that we have four master players, The Blue Stola, which I think is CRC and Gilgamesh, and the Red
    Message 1 of 29 , Sep 26, 2009
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      Dottie, lets call it a qualified guess:)
      I have hypothesis that we have four master players, The Blue Stola, which I think is CRC and Gilgamesh, and the Red Stola which is Enkido and RS. The third is Oannes (at the time of Gilgamesh) or Adam/Jonh the Baptist, and Zarathustra. The story about Gilgamesh gives a description which can be used to trace them down through history.
      Arjuna as the student is, man learning the teaching of Krishna, as there is closed for the connection to the spiritual world (Killing of the serpent Lucifer, and the daughter who takes over, they are spiritual powers, not persons) should logically seen be Gilgamesh. The seer who gets killed could be Oannes. The story about Krishna could be told through all the characters I mentioned previously. Enkido had direct connection to the spiritual world, so he could be the Bodhisattva they are working through, but Zarathustra/Apollo are becoming Buddha, so I am not fully sure on that point.
      Kim

      --- In anthroposophy_tomorrow@yahoogroups.com, dottie zold <dottie_z@...> wrote:
      >
      > Kim! You can not do it this way!!!! Whew.
      >  
      > Kim, we have to not build to the mysteries like that, we have to have a lawfullness in our studies. We have to be able to show how and why and what was built from seed to stem to flower and then back to what new was needing to be formed in the soul....we haven't even traced the steps of Lazarus/John back to that time period and we haven't even traced them forward, all we have is the associations....we cannot do it like this....and then we have to figure what the importance of is to even look at it....for even in the Serpent King's daughter we find the wife of Herodus....who asks for John's head. And then we can also find her with Klingsor either as a transformation or as an ongoing incarnational being.
      >  
      > All good things,
      > Dottie
      >
      > "If there is something more powerful than destiny, this must be the human being who bears destiny unshaken." Rudolf Steiner
      >
      > --- On Sat, 9/26/09, Kim Graae Munch kimgm@... wrote:
      >
      >
      > From: Kim Graae Munch kimgm@...
      > Subject: RE: [anthroposophy_tomorrow] Re: Krishna
      > To: anthroposophy_tomorrow@yahoogroups.com
      > Date: Saturday, September 26, 2009, 9:18 AM
      >
      >
      >
      >
      >
      >
      >
      >
      >
      > Yes I think Arjuna is Lazarus/John, and Vasichta is Adam/John the Baptist.
      > Kim
      >  
      >
      >
      > -----Original Message-----
      > From: anthroposophy_tomorrow@yahoogroups.com [mailto:anthroposophy_tomorrow@yahoogroups.com] On Behalf Of dottie zold
      > Sent: Saturday, September 26, 2009 5:33 PM
      > To: anthroposophy_tomorrow@yahoogroups.com
      > Subject: Re: [anthroposophy_tomorrow] Re: Krishna
      >
      >  
      >
      >
      >
      >
      >
      >
      > There are also two sisters in this story, who love Krishna more than anything...they are very close to the natures of Martha and the Magdalene. And if we look at Arhuna, can we be seeing Lazarus I wonder? In Vasichta can we be seeing Zarathustra or John?
      >  
      > All good things,
      > Dottie
      >
      > "If there is something more powerful than destiny, this must be the human being who bears destiny unshaken." Rudolf Steiner
      >
      > --- On Sat, 9/26/09, Kim kimgm@yahoo. co.uk> wrote:
      >
      >
      > From: Kim kimgm@yahoo. co.uk>
      > Subject: [anthroposophy_ tomorrow] Re: Krishna
      > To: anthroposophy_ tomorrow@ yahoogroups. com
      > Date: Saturday, September 26, 2009, 5:18 AM
      >
      >
      >
      >
      > There is something interesting about the birth of Krishna, as his mothers brother wished to take his life. The idea is known in various places, for the same time frame, it goes for Zarathustra, for Oedipus, and Isak son of Abraham:
      >
      > Hence the legend relates how the child Krishna, even at his birth, was surrounded by miracles, and that Kansa, the brother of his mother, wished to take the life of the child. In the uncle of the child Krishna we see the continuance of the old, and Krishna has to defend himself against him; for Krishna had to bring in the new, that which kills the third epoch and does away with the old conditions for the external evolution of mankind.
      >
      > That was the twofold deed of Krishna, He acted as a world-historical hero, in that he crushed the head of the serpent of the old knowledge and compelled man to re-enter the physical body, in which alone the ego could be won as free and independent ego, whereas formerly all that made man an ego streamed in from outside.
      >
      > I am wounded in the feet, but with my own body I tread under foot the head of the serpent," that is to say, the serpent with its head ceases to be the instrument of thought. The physical body and especially the physical brain, kills the serpent, and the serpent revenges itself by taking away from one the feeling of belonging to the earth. It bites one in the heel.
      > There may also be a relation to Orpheus  [Orphan] and Euridike. Orpheus could charm animals by his music, as Zarathustra could charm the animals as people would kill him as child, and Eurodyke was bitten in the heel as Krishna was. Both Zarathustra and Orpheus was killed by the Holy place of Apollo/Ahura Mazdao.
      >
      > Poets like Simonides of Ceos said that, with his music and singing, he could charm birds, fish and wild beasts, coax the trees and rocks into dance.
      >
      > While fleeing from Aristaeus (son of Apollo), Eurydice ran into a nest of snakes which bit her fatally on her heel.
      >
      > He uses the word αγυ�τε�οντα[29] , a term used by Sophocles in Oedipus Tyrannus to characterize Teiresias as a trickster with an excessive desire for possessions.
      >
      > Zoroaster appears as "Sarastro" in Mozart's opera Die Zauberflöte, which has been noted for its Masonic elements, where he represents moral order (cf. Asha) in opposition to the "Queen of the Night."Oedipus was set out in the wood to die, with his feet mutilated. Teiresias is was a blind prophet, as in the story about Krishna.
      >
      >
      > Kim
      >
      >  --- In anthroposophy_ tomorrow@ yahoogroups. com, "Kim" kimgm@ wrote:
      > >This is quite interesting:
      >
      > Krishna has at this point killed the Serpent who shared its secret upon being killed: "Why did kill me, son of Mahadeva? Do you think you will find truth by killling the living? Foolish one, you will only find it in dying yourself. Death is life, life is in death. Beware the daughter of the serpent and spilt blood. Be careful! Be careful!"
      > Krishna kills the serpent, which is Lucifer, and the Kali Youga starts, the daughter of the serpent takes over.
      > Kim
      >
      > >
      > > --- In anthroposophy_ tomorrow@ yahoogroups. com, dottie zold
      > > dottie_z@ wrote:
      > > >
      > > > Hi Kim and Friends, I would like to share a passage from Mr. Schure's
      > > The Great Initiate, from the Krishna chapters. First I will share how
      > > Edoarde came to sense into the Krishna mystery:
      > > >
      > > > "The confusing and mythical account of Vishnu-Pourana nevertheless
      > > contains some historic facts about Krishna which are of a personal and
      > > striking nature. On the other hand, the Bhagavad-Gita, that wonderful
      > > fragment interpolated into the gream poem, the Mahabharata, which the
      > > Brahmans consider one fo their most sacred books, contains in all purity
      > > the doctrine attributed to him. It was while reading these two books
      > > that the face of teh great religious initiator of India appeared before
      > > me with a power of a living person. Therefore, I shall relate the story
      > > of Krishna, drawing upon these two sources, one of which represents
      > > popular tradition, the other, that of the initiates."
      > > >
      > > > Dottie: Let me say first of all that Devaki is very similar, or has
      > > similar qualities in a way of the Nathan Mary. And obviously this story
      > > preceeded Christianity by a couple of thousand years. The story of the
      > > love of Devaki, the Virgin Mother, and her son Krishna actually has a
      > > more intimate quality to it as the son looks for the mother, and longs
      > > for her, after she disappears. His search is for her, Devaki, and also
      > > an older Hermit which has an interesting quality to his personality as
      > > well....if anyone is interested I shall type that portion as well.
      > > >
      > > > At this point of the story I am sharing, Krishna has come to help a
      > > King, who is actually his uncle who tried to kill his own sister Devaki,
      > > Krishna's mother, who has come under the sway of the Serpent King and
      > > his daughter. Krishna has at this point killed the Serpent who shared
      > > its secret upon being killed: "Why did kill me, son of Mahadeva? Do you
      > > think you will find truth by killling the living? Foolish one, you will
      > > only find it in dying yourself. Death is life, life is in death. Beware
      > > the daughter of the serpent and spilt blood. Be careful! Be careful!"
      > > >
      > > > Krishna is also searching for Vasichta an elder sage, whose body is
      > > just about invisible, who he believes can help him find his mother. We
      > > find Krishna with the King/uncle who has decided to kill Vasichta as he
      > > is trying to find where Krishna is, unaware that the young man he has
      > > chosen to lead the search is Krishna, so he can kill him and Devaki his
      > > mother. Krishna believes he is protecting the king from an evil man who
      > > is trying to kill the King.
      > > >
      > > > " Krishna, slayer of serpents, hero of Mount Meru, are you afraid?"
      > > (asks the King)
      > > >
      > > > "Let the earth quake and the sky crumble! I am not afraid!"
      > > >
      > > > "Then keep going!"
      > > >
      > > > "Again the daring driver (Krishna) whipped the horses and the chariot
      > > continued on its way. Now the storm became so dreadful that the giant
      > > trees bend and teh quaking forest roared like the howling of a thousand
      > > demons. Lightning struck near the travellers; a shattered baobab blocked
      > > the way; the horses stopped and the earth trembled.
      > > >
      > > > "Your enemy must be a god," said Krishna, "since Indra himself is
      > > protecting him."
      > > >
      > > > "We are approachign the goall!' cried teh kings' spy. 'Look at that
      > > path of green! At the end of it is a wretched hut. It is there that
      > > Vasichta, the great mouni lives, feeding birds, feared by wild animals
      > > and protected by a gazelle. But not for a kingdom shall I take one more
      > > step!'
      > > >
      > > > At these words, the King(uncle) of Madura became white. 'He's there?
      > > Really? Behind those trees?' Clinging to Krishna, he whispered in a low
      > > voice, while his whole body trembled, 'Vasichta! Vasichta, who is
      > > plotting my death is there! He sees me from his secret retreat....His
      > > eye is following me! Save me from him!'
      > > >
      > > > 'Yes, by Mahadeva!' said Krishna, getting out of the chariot, 'I want
      > > to see the one who causes you to tremble like this!'
      > > >
      > > > For a year the aged Vasichta quietly awaited death in his hut, hidden
      > > in the thickest part of the sacred forest. Before the death of his body
      > > he was freed from his fleshly prison. His eyes were blind, bue he saw
      > > with his soul. his skin hardly felt heat and cold, but his spirit lived
      > > in a perfect unity with the sovereign Spirit. Praying and meditating
      > > without ceasing, he saw things of this world only in the light of
      > > Brahma. A faithful disciple brought him grains of rice, on which he
      > > lived. The gazelle who ate from his hand warned him of the approach of
      > > wild beasts. Then he drove the latter away by whispering a mantram and
      > > by extending his bamboo staff with its seven nodes. As for men, whoever
      > > they were, by means of his gaze he saw them when they were still several
      > > miles away.
      > > >
      > > > Krishna, walking along the dark path, suddenly found himself before
      > > Vasichta. The leader of the anchorites with legs crossed was sitting on
      > > a at, leaning against the post of his hut in a deep calm. From the eyes
      > > of the blind man came under the inner glimmer of the seer. As soon as
      > > Krishna saw hiim, he recognized him. 'The magestic old man!' He felt a
      > > sensation of joy; reverence entered his soul. Forgetting the king, his
      > > chariot and hsi kingdom, he knelt on one knee before the saint and
      > > worshipped him.
      > > >
      > > > Vasichta seemed to see him. His body, leaning against the hut, sat up
      > > with a slight trembling; he extended both arms to bless his guest and
      > > his lips murmured the sacred symbol, AUM!
      > > >
      > > > Meanwhile, the King, hearing no outcry and not seeing his driver
      > > return, slipped furtively along the path and stood petrified with
      > > astonishiment upon seeing Krishna kneeling before the holy anchorite.
      > > The latter turned his blind eyes towards the King. Raising his staff, he
      > > said,
      > > >
      > > > "Oh king of Madura, you are coming to kill me! Greetings! For you will
      > > free me from the pain of this body. You wish to know where is the son of
      > > your sister Devaki, who is to dethrone you. Here he kneels before me and
      > > before Mahadeva; he is Krishna, your own charioteer! How foolish and
      > > cursed you are, since your most fearfu enemy is this very one here! You
      > > have brought him to me, so that I can tell him that he is the chosen
      > > one. Tremble! You are lost, for your infernal soul will indeed by the
      > > prey of demons!'
      > > >
      > > > Stupefied, the King listened. He did not dare look at the old man in
      > > the face. Pale with rage, seeing Krishna, still kneeling, he took his
      > > bow and arching it with all his might, discharged an arrow at Devaki's
      > > son. But his arm had trembled; the arrow swerved and sank deep into
      > > Vasichta's chest. With his arms extende in the form of a cross, Vasichta
      > > appeared as though waitig for the arrow in a kind of ecstasy.
      > > >
      > > > A cry was heard, a terrible cry. - It was not from teh heart of the
      > > old man, but from Krishna's. He had heard the arrow hum past his ear,
      > > and then he had seen it sink into the saint's flesh....
      > > > And it seemed to Krishna that it had sunk into his own heart, so
      > > closely has his soul become identified with the Rishi's at that moment.
      > > With that sharp arrow all the pain of the world pierced Krisha's soul,
      > > tearing it to the core.
      > > >
      > > > Nevertheless, Vasichta, with the arrow in his chest adn without
      > > changing position, was still moving his lips. He murmured 'Son of
      > > Mahadeva, why do you cry out? Killing is vain! The arrow cannot reach
      > > the soul and the victim is the conqueror of the assassin. Be victorious,
      > > Krishna, destiny is being fulfilled! I am returning to Him Who never
      > > changes. May Brahma receive my soul! But you, his elect, savior of the
      > > world, stand up! Krishna! Krishna!
      > > >
      > > > And Krishna stood up, his hand on his sword; he wanted to strike the
      > > king, but he had fled.
      > > >
      > > > Then a flash rent the dark sky and Krishna fell to earth,
      > > thunderstruck, paralysed by a blinding light. While his body remained
      > > inert, his soul, united with that of the old man through power and
      > > sympathy, ascended into space. Earth, with its rivers, seas and
      > > continents disappeared like a black ball, and both souls arose to the
      > > seventh heaven of the Devas, to the Father of Beings, to the Sun of
      > > Suns, to Mahadeva, the Divine Intelligence. they were plunged into an
      > > ocean of light, which opened before them. In the center of the sphere
      > > Krishna saw Devaki, his radiant mother, his glorified mother, who with
      > > an ineffable smile stretched forth her arms and drew him to her breast.
      > > Thousands of Devas came to bathe in the radiance of the Virgin Mother,
      > > as in a fountain of light. And Krishna felt permeated with love from
      > > Devaki. Then from the heart of his shining mother his being radiated
      > > throughout all the heavens. He felt taht he was the Son, the divine soul
      > > of all
      > > > beings, the Word of Life, the Creative Word, Superior to universal
      > > life, nevertheless he pervaded it through the essence of grief, through
      > > the fire of prayer and the happiness of a divine sacrafice.
      > > >
      > > > When Krishna came to himself, thunder still rolled in the sky, the
      > > forest was dark and torrents of rain were falling upon the hut. A
      > > gazelle was licking the blood stained body of the slain ascetic. 'The
      > > majestic old man' was but a corpse. But Krishna arose as if revived. He
      > > had lived the great truth; he understood his mission.
      > > >
      > > > As for the king, filled with terror he was fleeing through the storm
      > > in his chariot, and his horses galloped as if flogged by a thousand
      > > demons."
      > > >
      > > > Dottie: It's interesting that Rudolf Steiner uses the same language of
      > > 'the divine soul of all beings' as Mr. Schure. It's also interesting to
      > > me to consider that the 'seven heavens' that Mohammed reaches is
      > > actually the planets, and the Sun. That's interesting.
      > > >
      > > > All good things,
      > > > Dottie
      > > >
      > > > "If there is something more powerful than destiny, this must be the
      > > human being who bears destiny unshaken." Rudolf Steiner
      > > >
      > >
      >
    • Kim Graae Munch
      I have an ungodly lot of references which I build on here:
      Message 2 of 29 , Sep 26, 2009
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        Message
        I have an ungodly lot of references which I build on here: http://www.google.com/notebook/user/10085577348800782838
        Kim
         
        -----Original Message-----
        From: anthroposophy_tomorrow@yahoogroups.com [mailto:anthroposophy_tomorrow@yahoogroups.com] On Behalf Of Kim
        Sent: Saturday, September 26, 2009 7:37 PM
        To: anthroposophy_tomorrow@yahoogroups.com
        Subject: [anthroposophy_tomorrow] Re: Krishna

         

        Dottie, lets call it a qualified guess:)

        I have hypothesis that we have four master players, The Blue Stola, which I think is CRC and Gilgamesh, and the Red Stola which is Enkido and RS. The third is Oannes (at the time of Gilgamesh) or Adam/Jonh the Baptist, and Zarathustra. The story about Gilgamesh gives a description which can be used to trace them down through history.
        Arjuna as the student is, man learning the teaching of Krishna, as there is closed for the connection to the spiritual world (Killing of the serpent Lucifer, and the daughter who takes over, they are spiritual powers, not persons) should logically seen be Gilgamesh. The seer who gets killed could be Oannes. The story about Krishna could be told through all the characters I mentioned previously. Enkido had direct connection to the spiritual world, so he could be the Bodhisattva they are working through, but Zarathustra/ Apollo are becoming Buddha, so I am not fully sure on that point.
        Kim

        --- In anthroposophy_ tomorrow@ yahoogroups. com, dottie zold <dottie_z@...> wrote:
        >
        > Kim! You can not do it this way!!!! Whew.
        >  
        > Kim, we have to not build to the mysteries like that, we have to have a lawfullness in our studies. We have to be able to show how and why and what was built from seed to stem to flower and then back to what new was needing to be formed in the soul....we haven't even traced the steps of Lazarus/John back to that time period and we haven't even traced them forward, all we have is the associations. ...we cannot do it like this....and then we have to figure what the importance of is to even look at it....for even in the Serpent King's daughter we find the wife of Herodus....who asks for John's head. And then we can also find her with Klingsor either as a transformation or as an ongoing incarnational being.
        >  
        > All good things,
        > Dottie
        >
        > "If there is something more powerful than destiny, this must be the human being who bears destiny unshaken." Rudolf Steiner
        >
        > --- On Sat, 9/26/09, Kim Graae Munch kimgm@... wrote:
        >
        >
        > From: Kim Graae Munch kimgm@...
        > Subject: RE: [anthroposophy_ tomorrow] Re: Krishna
        > To: anthroposophy_ tomorrow@ yahoogroups. com
        > Date: Saturday, September 26, 2009, 9:18 AM
        >
        >
        >
        >
        >
        >
        >
        >
        >
        > Yes I think Arjuna is Lazarus/John, and Vasichta is Adam/John the Baptist.
        > Kim
        >  
        >
        >
        > -----Original Message-----
        > From: anthroposophy_ tomorrow@ yahoogroups. com [mailto:anthroposop hy_tomorrow@ yahoogroups. com] On Behalf Of dottie zold
        > Sent: Saturday, September 26, 2009 5:33 PM
        > To: anthroposophy_ tomorrow@ yahoogroups. com
        > Subject: Re: [anthroposophy_ tomorrow] Re: Krishna
        >
        >  
        >
        >
        >
        >
        >
        >
        > There are also two sisters in this story, who love Krishna more than anything...they are very close to the natures of Martha and the Magdalene. And if we look at Arhuna, can we be seeing Lazarus I wonder? In Vasichta can we be seeing Zarathustra or John?
        >  
        > All good things,
        > Dottie
        >
        > "If there is something more powerful than destiny, this must be the human being who bears destiny unshaken." Rudolf Steiner
        >
        > --- On Sat, 9/26/09, Kim kimgm@yahoo. co.uk> wrote:
        >
        >
        > From: Kim kimgm@yahoo. co.uk>
        > Subject: [anthroposophy_ tomorrow] Re: Krishna
        > To: anthroposophy_ tomorrow@ yahoogroups. com
        > Date: Saturday, September 26, 2009, 5:18 AM
        >
        >
        >
        >
        > There is something interesting about the birth of Krishna, as his mothers brother wished to take his life. The idea is known in various places, for the same time frame, it goes for Zarathustra, for Oedipus, and Isak son of Abraham:
        >
        > Hence the legend relates how the child Krishna, even at his birth, was surrounded by miracles, and that Kansa, the brother of his mother, wished to take the life of the child. In the uncle of the child Krishna we see the continuance of the old, and Krishna has to defend himself against him; for Krishna had to bring in the new, that which kills the third epoch and does away with the old conditions for the external evolution of mankind.
        >
        > That was the twofold deed of Krishna, He acted as a world-historical hero, in that he crushed the head of the serpent of the old knowledge and compelled man to re-enter the physical body, in which alone the ego could be won as free and independent ego, whereas formerly all that made man an ego streamed in from outside.
        >
        > I am wounded in the feet, but with my own body I tread under foot the head of the serpent," that is to say, the serpent with its head ceases to be the instrument of thought. The physical body and especially the physical brain, kills the serpent, and the serpent revenges itself by taking away from one the feeling of belonging to the earth. It bites one in the heel.
        > There may also be a relation to Orpheus  [Orphan] and Euridike. Orpheus could charm animals by his music, as Zarathustra could charm the animals as people would kill him as child, and Eurodyke was bitten in the heel as Krishna was. Both Zarathustra and Orpheus was killed by the Holy place of Apollo/Ahura Mazdao.
        >
        > Poets like Simonides of Ceos said that, with his music and singing, he could charm birds, fish and wild beasts, coax the trees and rocks into dance.
        >
        > While fleeing from Aristaeus (son of Apollo), Eurydice ran into a nest of snakes which bit her fatally on her heel.
        >
        > He uses the word αγυ�τε�οντα[29] , a term used by Sophocles in Oedipus Tyrannus to characterize Teiresias as a trickster with an excessive desire for possessions.
        >
        > Zoroaster appears as "Sarastro" in Mozart's opera Die Zauberflöte, which has been noted for its Masonic elements, where he represents moral order (cf. Asha) in opposition to the "Queen of the Night."Oedipus was set out in the wood to die, with his feet mutilated. Teiresias is was a blind prophet, as in the story about Krishna.
        >
        >
        > Kim
        >
        >  --- In anthroposophy_ tomorrow@ yahoogroups. com, "Kim" kimgm@ wrote:
        > >This is quite interesting:
        >
        > Krishna has at this point killed the Serpent who shared its secret upon being killed: "Why did kill me, son of Mahadeva? Do you think you will find truth by killling the living? Foolish one, you will only find it in dying yourself. Death is life, life is in death. Beware the daughter of the serpent and spilt blood. Be careful! Be careful!"
        > Krishna kills the serpent, which is Lucifer, and the Kali Youga starts, the daughter of the serpent takes over.
        > Kim
        >
        > >
        > > --- In anthroposophy_ tomorrow@ yahoogroups. com, dottie zold
        > > dottie_z@ wrote:
        > > >
        > > > Hi Kim and Friends, I would like to share a passage from Mr. Schure's
        > > The Great Initiate, from the Krishna chapters. First I will share how
        > > Edoarde came to sense into the Krishna mystery:
        > > >
        > > > "The confusing and mythical account of Vishnu-Pourana nevertheless
        > > contains some historic facts about Krishna which are of a personal and
        > > striking nature. On the other hand, the Bhagavad-Gita, that wonderful
        > > fragment interpolated into the gream poem, the Mahabharata, which the
        > > Brahmans consider one fo their most sacred books, contains in all purity
        > > the doctrine attributed to him. It was while reading these two books
        > > that the face of teh great religious initiator of India appeared before
        > > me with a power of a living person. Therefore, I shall relate the story
        > > of Krishna, drawing upon these two sources, one of which represents
        > > popular tradition, the other, that of the initiates."
        > > >
        > > > Dottie: Let me say first of all that Devaki is very similar, or has
        > > similar qualities in a way of the Nathan Mary. And obviously this story
        > > preceeded Christianity by a couple of thousand years. The story of the
        > > love of Devaki, the Virgin Mother, and her son Krishna actually has a
        > > more intimate quality to it as the son looks for the mother, and longs
        > > for her, after she disappears. His search is for her, Devaki, and also
        > > an older Hermit which has an interesting quality to his personality as
        > > well....if anyone is interested I shall type that portion as well.
        > > >
        > > > At this point of the story I am sharing, Krishna has come to help a
        > > King, who is actually his uncle who tried to kill his own sister Devaki,
        > > Krishna's mother, who has come under the sway of the Serpent King and
        > > his daughter. Krishna has at this point killed the Serpent who shared
        > > its secret upon being killed: "Why did kill me, son of Mahadeva? Do you
        > > think you will find truth by killling the living? Foolish one, you will
        > > only find it in dying yourself. Death is life, life is in death. Beware
        > > the daughter of the serpent and spilt blood. Be careful! Be careful!"
        > > >
        > > > Krishna is also searching for Vasichta an elder sage, whose body is
        > > just about invisible, who he believes can help him find his mother. We
        > > find Krishna with the King/uncle who has decided to kill Vasichta as he
        > > is trying to find where Krishna is, unaware that the young man he has
        > > chosen to lead the search is Krishna, so he can kill him and Devaki his
        > > mother. Krishna believes he is protecting the king from an evil man who
        > > is trying to kill the King.
        > > >
        > > > " Krishna, slayer of serpents, hero of Mount Meru, are you afraid?"
        > > (asks the King)
        > > >
        > > > "Let the earth quake and the sky crumble! I am not afraid!"
        > > >
        > > > "Then keep going!"
        > > >
        > > > "Again the daring driver (Krishna) whipped the horses and the chariot
        > > continued on its way. Now the storm became so dreadful that the giant
        > > trees bend and teh quaking forest roared like the howling of a thousand
        > > demons. Lightning struck near the travellers; a shattered baobab blocked
        > > the way; the horses stopped and the earth trembled.
        > > >
        > > > "Your enemy must be a god," said Krishna, "since Indra himself is
        > > protecting him."
        > > >
        > > > "We are approachign the goall!' cried teh kings' spy. 'Look at that
        > > path of green! At the end of it is a wretched hut. It is there that
        > > Vasichta, the great mouni lives, feeding birds, feared by wild animals
        > > and protected by a gazelle. But not for a kingdom shall I take one more
        > > step!'
        > > >
        > > > At these words, the King(uncle) of Madura became white. 'He's there?
        > > Really? Behind those trees?' Clinging to Krishna, he whispered in a low
        > > voice, while his whole body trembled, 'Vasichta! Vasichta, who is
        > > plotting my death is there! He sees me from his secret retreat....His
        > > eye is following me! Save me from him!'
        > > >
        > > > 'Yes, by Mahadeva!' said Krishna, getting out of the chariot, 'I want
        > > to see the one who causes you to tremble like this!'
        > > >
        > > > For a year the aged Vasichta quietly awaited death in his hut, hidden
        > > in the thickest part of the sacred forest. Before the death of his body
        > > he was freed from his fleshly prison. His eyes were blind, bue he saw
        > > with his soul. his skin hardly felt heat and cold, but his spirit lived
        > > in a perfect unity with the sovereign Spirit. Praying and meditating
        > > without ceasing, he saw things of this world only in the light of
        > > Brahma. A faithful disciple brought him grains of rice, on which he
        > > lived. The gazelle who ate from his hand warned him of the approach of
        > > wild beasts. Then he drove the latter away by whispering a mantram and
        > > by extending his bamboo staff with its seven nodes. As for men, whoever
        > > they were, by means of his gaze he saw them when they were still several
        > > miles away.
        > > >
        > > > Krishna, walking along the dark path, suddenly found himself before
        > > Vasichta. The leader of the anchorites with legs crossed was sitting on
        > > a at, leaning against the post of his hut in a deep calm. From the eyes
        > > of the blind man came under the inner glimmer of the seer. As soon as
        > > Krishna saw hiim, he recognized him. 'The magestic old man!' He felt a
        > > sensation of joy; reverence entered his soul. Forgetting the king, his
        > > chariot and hsi kingdom, he knelt on one knee before the saint and
        > > worshipped him.
        > > >
        > > > Vasichta seemed to see him. His body, leaning against the hut, sat up
        > > with a slight trembling; he extended both arms to bless his guest and
        > > his lips murmured the sacred symbol, AUM!
        > > >
        > > > Meanwhile, the King, hearing no outcry and not seeing his driver
        > > return, slipped furtively along the path and stood petrified with
        > > astonishiment upon seeing Krishna kneeling before the holy anchorite.
        > > The latter turned his blind eyes towards the King. Raising his staff, he
        > > said,
        > > >
        > > > "Oh king of Madura, you are coming to kill me! Greetings! For you will
        > > free me from the pain of this body. You wish to know where is the son of
        > > your sister Devaki, who is to dethrone you. Here he kneels before me and
        > > before Mahadeva; he is Krishna, your own charioteer! How foolish and
        > > cursed you are, since your most fearfu enemy is this very one here! You
        > > have brought him to me, so that I can tell him that he is the chosen
        > > one. Tremble! You are lost, for your infernal soul will indeed by the
        > > prey of demons!'
        > > >
        > > > Stupefied, the King listened. He did not dare look at the old man in
        > > the face. Pale with rage, seeing Krishna, still kneeling, he took his
        > > bow and arching it with all his might, discharged an arrow at Devaki's
        > > son. But his arm had trembled; the arrow swerved and sank deep into
        > > Vasichta's chest. With his arms extende in the form of a cross, Vasichta
        > > appeared as though waitig for the arrow in a kind of ecstasy.
        > > >
        > > > A cry was heard, a terrible cry. - It was not from teh heart of the
        > > old man, but from Krishna's. He had heard the arrow hum past his ear,
        > > and then he had seen it sink into the saint's flesh....
        > > > And it seemed to Krishna that it had sunk into his own heart, so
        > > closely has his soul become identified with the Rishi's at that moment.
        > > With that sharp arrow all the pain of the world pierced Krisha's soul,
        > > tearing it to the core.
        > > >
        > > > Nevertheless, Vasichta, with the arrow in his chest adn without
        > > changing position, was still moving his lips. He murmured 'Son of
        > > Mahadeva, why do you cry out? Killing is vain! The arrow cannot reach
        > > the soul and the victim is the conqueror of the assassin. Be victorious,
        > > Krishna, destiny is being fulfilled! I am returning to Him Who never
        > > changes. May Brahma receive my soul! But you, his elect, savior of the
        > > world, stand up! Krishna! Krishna!
        > > >
        > > > And Krishna stood up, his hand on his sword; he wanted to strike the
        > > king, but he had fled.
        > > >
        > > > Then a flash rent the dark sky and Krishna fell to earth,
        > > thunderstruck, paralysed by a blinding light. While his body remained
        > > inert, his soul, united with that of the old man through power and
        > > sympathy, ascended into space. Earth, with its rivers, seas and
        > > continents disappeared like a black ball, and both souls arose to the
        > > seventh heaven of the Devas, to the Father of Beings, to the Sun of
        > > Suns, to Mahadeva, the Divine Intelligence. they were plunged into an
        > > ocean of light, which opened before them. In the center of the sphere
        > > Krishna saw Devaki, his radiant mother, his glorified mother, who with
        > > an ineffable smile stretched forth her arms and drew him to her breast.
        > > Thousands of Devas came to bathe in the radiance of the Virgin Mother,
        > > as in a fountain of light. And Krishna felt permeated with love from
        > > Devaki. Then from the heart of his shining mother his being radiated
        > > throughout all the heavens. He felt taht he was the Son, the divine soul
        > > of all
        > > > beings, the Word of Life, the Creative Word, Superior to universal
        > > life, nevertheless he pervaded it through the essence of grief, through
        > > the fire of prayer and the happiness of a divine sacrafice.
        > > >
        > > > When Krishna came to himself, thunder still rolled in the sky, the
        > > forest was dark and torrents of rain were falling upon the hut. A
        > > gazelle was licking the blood stained body of the slain ascetic. 'The
        > > majestic old man' was but a corpse. But Krishna arose as if revived. He
        > > had lived the great truth; he understood his mission.
        > > >
        > > > As for the king, filled with terror he was fleeing through the storm
        > > in his chariot, and his horses galloped as if flogged by a thousand
        > > demons."
        > > >
        > > > Dottie: It's interesting that Rudolf Steiner uses the same language of
        > > 'the divine soul of all beings' as Mr. Schure. It's also interesting to
        > > me to consider that the 'seven heavens' that Mohammed reaches is
        > > actually the planets, and the Sun. That's interesting.
        > > >
        > > > All good things,
        > > > Dottie
        > > >
        > > > "If there is something more powerful than destiny, this must be the
        > > human being who bears destiny unshaken." Rudolf Steiner
        > > >
        > >
        >

      • dottie zold
        Kim! No guesses allowed!!!! None. So, qualified, no, how about contemplation,  consideration, these are better in their flowing fields, versus guesses
        Message 3 of 29 , Sep 26, 2009
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          Kim! No guesses allowed!!!! None. So, qualified, no, how about 'contemplation,  consideration,' these are better in their flowing fields, versus 'guesses' (dont' think that's a word right, oh well)
           
          See it seems we have to be careful as to what we put down as facts, because others can be milsed by them and then it moves into Ahriman's realm, and he uses what has been written to his benefit. Because after the thought has been put down it is a done deed. But if we leave it in considerations, until we are clear, but even then knowing that the mysteries have seven levels, we still have to leave open for other possibilities that have not presented them to ourselves as of yet.

           
          Kim:
          Dottie, lets call it a qualified guess:)
          I have hypothesis that we have four master players, The Blue Stola, which I think is CRC and Gilgamesh, and the Red Stola which is Enkido and RS.
           
          Dottie: Okay, let's do this right, now lead us to how you came to this consideration. I know that might sound backwards if you think you already get it, but its in the building of the relationships of our own findings, its kinda like the marrow in a way. We need to experience and understand the links out of our own intelligence that can then be further enlightened by Michael's Intelligence by way of Anthroposophia who lives/embodies this Intelligence within the human being as the leader into the Consciousness Soul age....so .....I'm gonna leave those below because I haven't looked at those personalities and as I can't see your thinking, and maybe somebody else can and are just watching from the sidelines, and so not being able to see your thinking I can't follow you.
           
          I am thinking if we start at Krishna and the personalities therein and we go forward, not backward. Let's go forward from Krishna. Maybe that's how we can see a thing.
           
          All good things,
          d

        • dottie zold
          Ooooh looking at this post I can see how I could be misunderstood so I look to clarify it.   Okay, in relations to Paramahansa being the first to bring Jesus
          Message 4 of 29 , Sep 26, 2009
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            Ooooh looking at this post I can see how I could be misunderstood so I look to clarify it.
             
            Okay, in relations to Paramahansa being the first to bring Jesus into a historical personality I was putting this towards the 'first Hindu' who outwardly to the world professed the Christ and Jesus in the Hindu studies.
             
            In relations to Babaji being there when Rudolf Steiner was born I mean to say that it is related by Swami Yukteswar, Paramahansa's teacher, that in 1861 he encountered Babaji who asked him to receive a 'Holy Science' and to bring it to the world. So looking at the year it was conceived of I am noting that Rudolf Steiner was born in that year and so it is also noted that Babaji, an emmissary of Krishna according to Hindu revelation, was being encountered during those years as well.
             
            Whew, d

            "If there is something more powerful than destiny, this must be the human being who bears destiny unshaken." Rudolf Steiner

            --- On Sat, 9/26/09, dottie zold <dottie_z@...> wrote:

            From: dottie zold <dottie_z@...>
            Subject: Re: [anthroposophy_tomorrow] Re: Krishna
            To: anthroposophy_tomorrow@yahoogroups.com
            Date: Saturday, September 26, 2009, 8:31 AM



            What I found interesting is that Mel Gibson's Passion of Christ has this Christ 'crush the head of the Serpent' and yet it is nowhere in the Bible like that. I was so bothered by that first killing in that movie that I just knew this was going to be a problem throughout and it was, it did set the tone. So, in a way, this is a legend brought from Krishna. How would Mel Gibson, as a Jesuit, wow, and that's another powerful thing if we consider the King of the Serpents and the need for others to bow down to him...wow, interesting...anyway, how is it that Mel Gibson would know or sense to put that into the movie. I had never ever heard of Jesus Christ 'crushing the head of the serpent'. Unless maybe this is in a legend somewhere....but that's interesting to me.
             
            I also found it really interesting how in sync Rudolf Steiner's work is with Edoarde Schure who met Rudolf Steiner after he had writtne these works on the Initiates. He was summoned by Marie Steiner.
             
            I woke up this morning thinking on Paramahansa and wondering if he was one of the first to bring forth Jesus in a historical manner that can highlight the Christ being in a man, not just outward as we have below in Rudolf Steiner's drawings.
             
            And Babaji, who by many is considered Krishna, or the messenger of Krishna specifically, is the how and the who of how Mr. Schure was able to encounter the story of Krishna in such a pure form. Knowing that it is said that Babaji was there during the time of Rudolf Steiner's birth and also the years before that with the teacher Lahirsi Mahayasa, it feels like everything has a new light for me in a way...somehow everything makes more sense, logical sense of the spiritual in a historical manner. I mean we can see it just through the life of Rudolf Steiner and the fact that it is found to be true that Babaji was encountered by others.
             
            All good things,
            Dottie

            "If there is something more powerful than destiny, this must be the human being who bears destiny unshaken." Rudolf Steiner

            --- On Sat, 9/26/09, Kim <kimgm@...> wrote:

            From: Kim <kimgm@...>
            Subject: [anthroposophy_tomorrow] Re: Krishna
            To: anthroposophy_tomorrow@yahoogroups.com
            Date: Saturday, September 26, 2009, 5:18 AM



            There is something interesting about the birth of Krishna, as his mothers brother wished to take his life. The idea is known in various places, for the same time frame, it goes for Zarathustra, for Oedipus, and Isak son of Abraham:
            Hence the legend relates how the child Krishna, even at his birth, was surrounded by miracles, and that Kansa, the brother of his mother, wished to take the life of the child. In the uncle of the child Krishna we see the continuance of the old, and Krishna has to defend himself against him; for Krishna had to bring in the new, that which kills the third epoch and does away with the old conditions for the external evolution of mankind.
            That was the twofold deed of Krishna, He acted as a world-historical hero, in that he crushed the head of the serpent of the old knowledge and compelled man to re-enter the physical body, in which alone the ego could be won as free and independent ego, whereas formerly all that made man an ego streamed in from outside.
            I am wounded in the feet, but with my own body I tread under foot the head of the serpent," that is to say, the serpent with its head ceases to be the instrument of thought. The physical body and especially the physical brain, kills the serpent, and the serpent revenges itself by taking away from one the feeling of belonging to the earth. It bites one in the heel.
            There may also be a relation to Orpheus  [Orphan] and Euridike. Orpheus could charm animals by his music, as Zarathustra could charm the animals as people would kill him as child, and Eurodyke was bitten in the heel as Krishna was. Both Zarathustra and Orpheus was killed by the Holy place of Apollo/Ahura Mazdao.
            Poets like Simonides of Ceos said that, with his music and singing, he could charm birds, fish and wild beasts, coax the trees and rocks into dance.
            While fleeing from Aristaeus (son of Apollo), Eurydice ran into a nest of snakes which bit her fatally on her heel.
            He uses the word αγυ�τε�οντα[29] , a term used by Sophocles in Oedipus Tyrannus to characterize Teiresias as a trickster with an excessive desire for possessions.
            Zoroaster appears as "Sarastro" in Mozart's opera Die Zauberflöte, which has been noted for its Masonic elements, where he represents moral order (cf. Asha) in opposition to the "Queen of the Night."
            Oedipus was set out in the wood to die, with his feet mutilated. Teiresias is was a blind prophet, as in the story about Krishna.


            Kim
            http://www.biblen.info/Full/abraham-isak.jpg
             --- In anthroposophy_tomorrow@yahoogroups.com, "Kim" <kimgm@...> wrote:
            >This is quite interesting:
            Krishna has at this point killed the Serpent who shared its secret upon being killed: "Why did kill me, son of Mahadeva? Do you think you will find truth by killling the living? Foolish one, you will only find it in dying yourself. Death is life, life is in death. Beware the daughter of the serpent and spilt blood. Be careful! Be careful!"
            Krishna kills the serpent, which is Lucifer, and the Kali Youga starts, the daughter of the serpent takes over.
            Kim

            >
            > --- In anthroposophy_tomorrow@yahoogroups.com, dottie zold
            > dottie_z@ wrote:
            > >
            > > Hi Kim and Friends, I would like to share a passage from Mr. Schure's
            > The Great Initiate, from the Krishna chapters. First I will share how
            > Edoarde came to sense into the Krishna mystery:
            > >
            > > "The confusing and mythical account of Vishnu-Pourana nevertheless
            > contains some historic facts about Krishna which are of a personal and
            > striking nature. On the other hand, the Bhagavad-Gita, that wonderful
            > fragment interpolated into the gream poem, the Mahabharata, which the
            > Brahmans consider one fo their most sacred books, contains in all purity
            > the doctrine attributed to him. It was while reading these two books
            > that the face of teh great religious initiator of India appeared before
            > me with a power of a living person. Therefore, I shall relate the story
            > of Krishna, drawing upon these two sources, one of which represents
            > popular tradition, the other, that of the initiates."
            > >
            > > Dottie: Let me say first of all that Devaki is very similar, or has
            > similar qualities in a way of the Nathan Mary. And obviously this story
            > preceeded Christianity by a couple of thousand years. The story of the
            > love of Devaki, the Virgin Mother, and her son Krishna actually has a
            > more intimate quality to it as the son looks for the mother, and longs
            > for her, after she disappears. His search is for her, Devaki, and also
            > an older Hermit which has an interesting quality to his personality as
            > well....if anyone is interested I shall type that portion as well.
            > >
            > > At this point of the story I am sharing, Krishna has come to help a
            > King, who is actually his uncle who tried to kill his own sister Devaki,
            > Krishna's mother, who has come under the sway of the Serpent King and
            > his daughter. Krishna has at this point killed the Serpent who shared
            > its secret upon being killed: "Why did kill me, son of Mahadeva? Do you
            > think you will find truth by killling the living? Foolish one, you will
            > only find it in dying yourself. Death is life, life is in death. Beware
            > the daughter of the serpent and spilt blood. Be careful! Be careful!"
            > >
            > > Krishna is also searching for Vasichta an elder sage, whose body is
            > just about invisible, who he believes can help him find his mother. We
            > find Krishna with the King/uncle who has decided to kill Vasichta as he
            > is trying to find where Krishna is, unaware that the young man he has
            > chosen to lead the search is Krishna, so he can kill him and Devaki his
            > mother. Krishna believes he is protecting the king from an evil man who
            > is trying to kill the King.
            > >
            > > " Krishna, slayer of serpents, hero of Mount Meru, are you afraid?"
            > (asks the King)
            > >
            > > "Let the earth quake and the sky crumble! I am not afraid!"
            > >
            > > "Then keep going!"
            > >
            > > "Again the daring driver (Krishna) whipped the horses and the chariot
            > continued on its way. Now the storm became so dreadful that the giant
            > trees bend and teh quaking forest roared like the howling of a thousand
            > demons. Lightning struck near the travellers; a shattered baobab blocked
            > the way; the horses stopped and the earth trembled.
            > >
            > > "Your enemy must be a god," said Krishna, "since Indra himself is
            > protecting him."
            > >
            > > "We are approachign the goall!' cried teh kings' spy. 'Look at that
            > path of green! At the end of it is a wretched hut. It is there that
            > Vasichta, the great mouni lives, feeding birds, feared by wild animals
            > and protected by a gazelle. But not for a kingdom shall I take one more
            > step!'
            > >
            > > At these words, the King(uncle) of Madura became white. 'He's there?
            > Really? Behind those trees?' Clinging to Krishna, he whispered in a low
            > voice, while his whole body trembled, 'Vasichta! Vasichta, who is
            > plotting my death is there! He sees me from his secret retreat....His
            > eye is following me! Save me from him!'
            > >
            > > 'Yes, by Mahadeva!' said Krishna, getting out of the chariot, 'I want
            > to see the one who causes you to tremble like this!'
            > >
            > > For a year the aged Vasichta quietly awaited death in his hut, hidden
            > in the thickest part of the sacred forest. Before the death of his body
            > he was freed from his fleshly prison. His eyes were blind, bue he saw
            > with his soul. his skin hardly felt heat and cold, but his spirit lived
            > in a perfect unity with the sovereign Spirit. Praying and meditating
            > without ceasing, he saw things of this world only in the light of
            > Brahma. A faithful disciple brought him grains of rice, on which he
            > lived. The gazelle who ate from his hand warned him of the approach of
            > wild beasts. Then he drove the latter away by whispering a mantram and
            > by extending his bamboo staff with its seven nodes. As for men, whoever
            > they were, by means of his gaze he saw them when they were still several
            > miles away.
            > >
            > > Krishna, walking along the dark path, suddenly found himself before
            > Vasichta. The leader of the anchorites with legs crossed was sitting on
            > a at, leaning against the post of his hut in a deep calm. From the eyes
            > of the blind man came under the inner glimmer of the seer. As soon as
            > Krishna saw hiim, he recognized him. 'The magestic old man!' He felt a
            > sensation of joy; reverence entered his soul. Forgetting the king, his
            > chariot and hsi kingdom, he knelt on one knee before the saint and
            > worshipped him.
            > >
            > > Vasichta seemed to see him. His body, leaning against the hut, sat up
            > with a slight trembling; he extended both arms to bless his guest and
            > his lips murmured the sacred symbol, AUM!
            > >
            > > Meanwhile, the King, hearing no outcry and not seeing his driver
            > return, slipped furtively along the path and stood petrified with
            > astonishiment upon seeing Krishna kneeling before the holy anchorite.
            > The latter turned his blind eyes towards the King. Raising his staff, he
            > said,
            > >
            > > "Oh king of Madura, you are coming to kill me! Greetings! For you will
            > free me from the pain of this body. You wish to know where is the son of
            > your sister Devaki, who is to dethrone you. Here he kneels before me and
            > before Mahadeva; he is Krishna, your own charioteer! How foolish and
            > cursed you are, since your most fearfu enemy is this very one here! You
            > have brought him to me, so that I can tell him that he is the chosen
            > one. Tremble! You are lost, for your infernal soul will indeed by the
            > prey of demons!'
            > >
            > > Stupefied, the King listened. He did not dare look at the old man in
            > the face. Pale with rage, seeing Krishna, still kneeling, he took his
            > bow and arching it with all his might, discharged an arrow at Devaki's
            > son. But his arm had trembled; the arrow swerved and sank deep into
            > Vasichta's chest. With his arms extende in the form of a cross, Vasichta
            > appeared as though waitig for the arrow in a kind of ecstasy.
            > >
            > > A cry was heard, a terrible cry. - It was not from teh heart of the
            > old man, but from Krishna's. He had heard the arrow hum past his ear,
            > and then he had seen it sink into the saint's flesh....
            > > And it seemed to Krishna that it had sunk into his own heart, so
            > closely has his soul become identified with the Rishi's at that moment.
            > With that sharp arrow all the pain of the world pierced Krisha's soul,
            > tearing it to the core.
            > >
            > > Nevertheless, Vasichta, with the arrow in his chest adn without
            > changing position, was still moving his lips. He murmured 'Son of
            > Mahadeva, why do you cry out? Killing is vain! The arrow cannot reach
            > the soul and the victim is the conqueror of the assassin. Be victorious,
            > Krishna, destiny is being fulfilled! I am returning to Him Who never
            > changes. May Brahma receive my soul! But you, his elect, savior of the
            > world, stand up! Krishna! Krishna!
            > >
            > > And Krishna stood up, his hand on his sword; he wanted to strike the
            > king, but he had fled.
            > >
            > > Then a flash rent the dark sky and Krishna fell to earth,
            > thunderstruck, paralysed by a blinding light. While his body remained
            > inert, his soul, united with that of the old man through power and
            > sympathy, ascended into space. Earth, with its rivers, seas and
            > continents disappeared like a black ball, and both souls arose to the
            > seventh heaven of the Devas, to the Father of Beings, to the Sun of
            > Suns, to Mahadeva, the Divine Intelligence. they were plunged into an
            > ocean of light, which opened before them. In the center of the sphere
            > Krishna saw Devaki, his radiant mother, his glorified mother, who with
            > an ineffable smile stretched forth her arms and drew him to her breast.
            > Thousands of Devas came to bathe in the radiance of the Virgin Mother,
            > as in a fountain of light. And Krishna felt permeated with love from
            > Devaki. Then from the heart of his shining mother his being radiated
            > throughout all the heavens. He felt taht he was the Son, the divine soul
            > of all
            > > beings, the Word of Life, the Creative Word, Superior to universal
            > life, nevertheless he pervaded it through the essence of grief, through
            > the fire of prayer and the happiness of a divine sacrafice.
            > >
            > > When Krishna came to himself, thunder still rolled in the sky, the
            > forest was dark and torrents of rain were falling upon the hut. A
            > gazelle was licking the blood stained body of the slain ascetic. 'The
            > majestic old man' was but a corpse. But Krishna arose as if revived. He
            > had lived the great truth; he understood his mission.
            > >
            > > As for the king, filled with terror he was fleeing through the storm
            > in his chariot, and his horses galloped as if flogged by a thousand
            > demons."
            > >
            > > Dottie: It's interesting that Rudolf Steiner uses the same language of
            > 'the divine soul of all beings' as Mr. Schure. It's also interesting to
            > me to consider that the 'seven heavens' that Mohammed reaches is
            > actually the planets, and the Sun. That's interesting.
            > >
            > > All good things,
            > > Dottie
            > >
            > > "If there is something more powerful than destiny, this must be the
            > human being who bears destiny unshaken." Rudolf Steiner
            > >
            >






          • dottie zold
            Friends, Edoard  Schure is a very special man. I am reading his book The Great Intiates and I am astounded and so thankful for his work. I think I can
            Message 5 of 29 , Sep 26, 2009
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              Friends, Edoard  Schure is a very special man. I am reading his book
              The Great Intiates and I am astounded and so thankful for his work. I think I can understand where Mabel Collins work originates when she share the Light on the Path, it seems none other than the Egyptian Mysteries in the Hall of Numbers. So it seems to me. I think it a great read and reintroduction to our past history as those seeking enlightment and understanding. I am so deeply touched to be reading these considerations he has brought forth out of this great work. I feel as if I can bear things better with his insights of our past origins and  journies.
               
              Below he offers a consideration of the personality of Rudolf Steiner. I have not had time to read it but I trust it is something of value. I shall rea it tomorrow but thought to present it here tonight.  All good things, d
               
               
              This e.Text edition is provided through the wonderful work of:
              Various e.Text Transcribers

              The Personality of Rudolf Steiner

              And His Development

              By Edouard Schuré

              Some Biographical notes on Rudolf Steiner by Edouard Schuré. From the 1910 Macoy Publishing Company book, The Way of Initiation. This is the first half of the book Knowledge of the Higher Worlds and Its Attainment.
              Translated by kind permission of the author from the introduction to Le Mystère Chrétien et les Mystères Antiques. Traduit de l'allemand par Edouard Schuré, Librairie académique, Perrin & Co., 1908, Paris.


              Thanks to an anonymous donation, this book has been made available.

              Many of even the most cultivated men of our time have a very mistaken idea of what is a true mystic and a true occultist. They know these two forms of human mentality only by their imperfect or degenerate types, of which recent times have afforded but too many examples. To the intellectual man of the day, the mystic is a kind of fool and visionary who takes his fancies for facts; the occultist is a dreamer or a charlatan who abuses public credulity in order to boast of an imaginary science and of pretended powers. Be it remarked, to begin with, that this definition of mysticism, though deserved by some, would be as unjust as erroneous if one sought to apply it to such personalities as Joachim del Fiore of the thirteenth century, Jacob Boehme of the sixteenth, or St. Martin, who is called “the unknown philosopher,” of the eighteenth century. No less unjust and false would be the current definition of the occultist if one saw in it the slightest connection with such earnest seekers as Paracelsus, Mesmer, or Fabre d'Olivet in the past, as William Crookes, de Rochat, or Camille Flammarion in the present. Think what we may of these bold investigators, it is undeniable that they have opened out regions unknown to science, and furnished the Blind with new ideas.

              No, these fanciful definitions can at most satisfy that scientific dilettantism which hides its feebleness under a supercilious mask to screen its indolence, or the worldly scepticism which ridicules all that threatens to upset its indifference. But enough of these superficial opinions. Let us study history, the sacred and profane books of all nations, and the last results of experimental science; let us subject all these facts to impartial criticism, inferring similar effects from identical causes, and we shall be forced to give quite another definition of the mystic and the occultist.

              The true mystic is a man who enters into full possession of his inner life, and who, having become cognisant of his sub-consciousness, finds in it, through concentrated meditation and steady discipline, new faculties and enlightenment. These new faculties and this enlightenment instruct him as to the innermost nature of his soul and his relations with that impalpable element which underlies all, with that eternal and supreme reality which religion calls God, and poetry the Divine. The occultist, akin to the mystic, but differing from him as a younger from an elder brother, is a man endowed with intuition and with synthesis, who seeks to penetrate the hidden depths and foundations of Nature by the methods of science and philosophy; that is to say, by observation and reason, methods invariable in principle, but modified in application by being adapted to the descending kingdoms of Spirit or the ascending kingdoms of Nature, according to the vast hierarchy of beings and the alchemy of the creative Word.

              The mystic, then, is one who seeks for truth, and the divine directly within himself, by a gradual detachment and a veritable birth of his higher soul. If he attains it after prolonged effort, he plunges into his own glowing centre. Then he immerses himself, and identifies himself with that ocean of life which is the primordial Force.

              The occultist, on the other hand, discovers, studies, and contemplates this same Divine outpouring, given forth in diverse portions, endowed, with force, and multiplied to infinity in Nature and in Humanity. According to the profound saying of Paracelsus: he sees in all beings the letters of an alphabet, which, united in man, form the complete and conscious Word of life. The detailed analyses that he makes of them, the syntheses that he constructs with them, are to him as so many images and forecastings of this central Divine, of this Sun of Beauty, of Truth and of Life, which he sees not, but which is reflected and bursts upon his vision in countless mirrors.

              The weapons of the mystic are concentration and inner vision; the weapons of the occultist are intuition and synthesis. Each corresponds to the other; they complete and presuppose each other.

              These two human types are blended in the Adept, in the higher Initiate. No doubt one or the other, and often, both, are met within the founders of great religions and the loftiest philosophies. No doubt also they are to be found again, in a less, but still very remarkable degree, among a certain number of personages who have played a great part in history as reformers, thinkers, poets, artists, statesmen.

              Why, then, should these two types of mind, which represent the highest human faculties, and were formerly the object of universal veneration, usually appear to us now as merely deformed and travestied? Why have they become obliterated? Why should they have fallen into such discredit?

              That is the result of a profound cause existing in an inevitable necessity of human evolution.

              During the last two thousand years, but especially since the sixteenth century, humanity has achieved a tremendous work, namely, the conquest of the globe and the constitution of experimental science, in what concerns the material and visible world.

              That this gigantic and Herculean task should be successfully accomplished, it was necessary that there should be a temporary eclipse of man's transcendental faculties, so that his whole power of observation might be concentrated on the outer world. These faculties, however, have never been extinct or even inactive. They lay dormant in the mass of men; they remained active in the elect, far from the gaze of the vulgar.

              Now, they are showing themselves openly under new forms. Before long they will assume a leading and directing importance in human destinies. I would add that at no period of history, whether among the nations of the ancient Aryan cycle, or in the Semitic civilizations of Asia and Africa — whether in the Græco-Latin world, or in the middle ages and in modern times, have these royal faculties, for which positivism would substitute its dreary nomenclature, ever ceased to operate at the beginning and in the background of all great human creations and of all fruitful work. For how can we imagine a thinker, a poet, an inventor, a hero, a master of science or of art, a genius of any kind, without a mighty ray of those two master-faculties which make the mystic and the occultist — the inner vision and the sovereign intuition.

              * * *

              Rudolf Steiner is both a mystic and an occultist. These two natures appear in him in perfect harmony. One could not say which of the two predominates over the other. In intermingling and blending, they have become one homogeneous force. Hence a special development in which outward events play but a secondary part.

              Dr. Steiner was born in Upper Austria in 1861. His earliest years were passed in a little town situated on the Leytha, on the borders of Styria, the Carpathians, and Hungary. From childhood his character was serious and concentrated. This was followed by: a youth inwardly illuminated by the most marvellous intuitions, a young manhood encountering terrible trials, and a ripe age crowned by a mission which he had dimly foreseen from his earliest years, but which was only gradually formulated in the struggle for truth and life. This youth passed in a mountainous and secluded region, was happy in its way, thanks to the exceptional faculties that he discovered in himself. He was employed in a Catholic church as a choir boy. The poetry of the worship, the profundity of the symbolism, had a mysterious attraction for him; but, as he possessed the innate gift of seeing souls, one thing terrified him. This was the secret unbelief of the priests, entirely engrossed in the ritual and the material part of the service. There was another peculiarity: no one, either then or later, allowed himself to talk of any gross superstition in his presence, or to utter any blasphemy, as if those calm and penetrating eyes compelled the speaker to serious thought. In this child, almost always silent, there grew up a quiet and inflexible will, to master things through under standing. That was easier for him than for others, for he possessed from the first that self-mastery, so rare even in the adult, which gives the mastery over others. To this firm will was added a warm, deep, and almost painful sympathy; a kind of pitiful tenderness to all beings and even to inanimate nature. It seemed to him that all souls had in them something divine. But in what a stony crust is, hidden the shining gold! In what hard rock, in what dark gloom lay dormant the precious essence! Vaguely as yet did this idea stir within him — he was to develop it later — that the divine soul is present in all men, but in a latent state. It is a sleeping captive that has to be awakened from enchantment.

              To the sight of this young thinker, human souls became transparent, with their troubles, their desires, their paroxysms of hatred or of love. And it was probably owing to the terrible things he saw, that he spoke so little. And yet, what delights, unknown to the world, sprang from this involuntary clairvoyance! Among the remarkable inner revelations of this youth, I will instance only one which was extremely characteristic.

              The vast plains of Hungary, the wild Carpathian forests, the old churches of those mountains in which the monstrance glows brightly as a sun in the darkness of the sanctuary, were not there for nothing, but they were helpful to meditation and contemplation,

              At fifteen years of age Steiner became acquainted with a herbalist at that time staying in his country. The remarkable thing about this man was that he knew not only the species, families, and life of plants in their minutest details, but also their, secret virtues. One would have said that he had spent his life in conversing with the unconscious and fluid soul of herbs and flowers. He had the gift of seeing the vital principle of plants, their etheric body, and what occultism calls the elementals of the vegetable world. He talked of it as of a quite ordinary and natural thing. The calm and coolly scientific tone of his conversation did but still further excite the curiosity and admiration of the youth. Later on, Steiner knew that this strange man was a messenger from the Master, whom as yet he knew not, but who was to be his real initiator, and who was already watching over him from afar.

              What the curious, double-sighted botanist told him, young Steiner found to be in accordance with the logic of things. That did but confirm an inner feeling of long standing, and which more and more forced itself on his mind as the fundamental Law, and as the basis of the Great All. That is to say: the two-fold current which constitutes the very movement of the world, and which might be called the flux and reflux Of the universal life.

              We are all witnesses and are conscious of the outward current of evolution, which urges onward all beings of heaven and of earth — stars, plants, animals, and humanity — and causes then to move forward towards an infinite future, without our perceiving the initial force which impels then and makes them go on without pause or rest. But there is in the universe an inverse current, which interposes itself and perpetually breaks in on the other. It is that of involution, by which the principles, forces, entities, and souls which come from the invisible world and the kingdom of the Eternal infiltrate and ceaselessly intermingle with the visible reality. No evolution of matter would be comprehensible without this occult and astral current, which is the great propeller of life, with its hierarchy of powers. Thus the Spirit, which contains the future in germ, involves itself in matter; thus matter, which receives the Spirit, evolves towards the future. While, then, we are moving on blindly towards the unknown future, this future is approaching us consciously, infusing itself in the current of the world and man who elaborate it. Such is the two-fold movement of time, the out-breathing and the in-breathing of the soul of the world, which comes from the Eternal and returns thither.

              From the age of eighteen, young Steiner possessed the spontaneous consciousness of this two-fold current — a consciousness which is the condition of all spiritual vision. This vital axiom was forced upon him by a direct and involuntary seeing of things. Thenceforth he had the unmistakable sensation of occult powers which were working behind and through him for his guidance. He gave heed to this force and obeyed its admonitions, for he felt in profound accordance with it.

              This kind of perception, however, formed a separate category in his intellectual life. This class of truths seemed to him something so profound, so mysterious, and so sacred, that he never imagined it possible to express it in words. He fed his soul, thereon, as from a divine fountain, but to have scattered, a drop of it beyond would have seemed to him a profanation.

              Beside this inner and contemplative life, his rational and philosophic mind was powerfully developing. Prom sixteen to seventeen years of age, Rudolf Steiner plunged deeply into the study of Kant, Fichte, and Schelling. When he came to Vienna some years after, he became an ardent admirer of Hegel, whose transcendental idealism borders on occultism; but speculative philosophy did not satisfy him. His positive mind demanded the solid basis of the sciences of observation. So he deeply studied mathematics, chemistry, mineralogy, botany, and zoology, “These studies,” he said, “afford a surer basis for the construction of a spiritual system of the universe than history and literature. The latter, wanting in exact methods, would then throw no side-lights on the vast domain of German science.” Inquiring into everything, enamoured of high art, and an enthusiast for poetry, Steiner nevertheless did not neglect literary studies. As a guide therein he found an excellent professor in the person of Julius Schröer, a distinguished scholar of the school of the brothers Grimm, who strove to develop in his pupils the art of oratory and of composition. To this distinguished man the young student owed his great and refined literary culture. “In the desert of prevailing materialism,” says Steiner, “his house was to me an oasis of idealism.”

              But this was not yet the Master whom he sought. Amidst these varied studies and deep meditations, he could as yet discern the building of the universe but in a fragmentary way; his inborn intuition prevented any doubt of the divine origin of things and of a spiritual Beyond. A distinctive mark of this extraordinary man was that he never knew any of those crises of doubt and despair which usually accompany the transition to a definite conviction in the life of mystics and of thinkers. Nevertheless, he felt that the central light which illumines and penetrates the whole was still lacking in him. He had reached young manhood, with its terrible problems. What was he going to do with his life? The sphinx of destiny was facing him. How should he solve its problem?

              It was at the age of nineteen that the aspirant to the mysteries met with his guide — the Master — so long anticipated.

              It is an undoubted fact, admitted by occult tradition and confirmed by experience, that those who seek the higher truth from an impersonal motive find a master to initiate them at the right moments that is to say, when they are ripe for its reception. “Knock, and it shall be opened to you,” said Jesus. That is true with regard to everything, but above all with regard to truth. Only, the desire must be ardent as a flame, in a soul pure as crystal.

              The Master of Rudolf Steiner was one of those men of power who live unknown to the world, under cover of some civil state, to carry out a mission unsuspected by any but their fellows in the Brotherhood of self-sacrificing Masters. They take no ostensible part in human events. To remain unknown is the condition of their power, but their action is only the more efficacious. For they inspire, prepare, and direct those who will act in the sight of all. In the present instance the Master had no difficulty in completing the first and spontaneous initiation of his disciple. He had only, so to speak, to point out to him his own nature, to arm him with his needful weapons. Clearly did he show him the connection between the official and the secret sciences; between the religious and the spiritual forces which are now contending for the guidance of humanity; the antiquity of the occult tradition which holds the hidden threads of history, which mingles them, separates, and reunites them in the course of ages.

              Swiftly he made him clear the successive stages of inner discipline, in order to attain conscious and intelligent clairvoyance, In a few months the disciple learned from oral teaching the depth and incomparable splendour of the esoteric synthesis. Rudolf Steiner had already sketched for himself his intellectual mission: “To re-unite Science and Religion. To bring back God into Science, and Nature into Religion. Thus to re fertilize both Art and Life.” But how to set about this vast and daring undertaking? How conquer, or rather, how tame and transform the great enemy, the Materialistic science of the day, which is like a terrible dragon covered with its carapace and couched on its huge treasure? How master this dragon of modern science and yoke it to the car of spiritual truth? And, above all, how conquer the bull of public opinion?

              Rudolf Steiner's Master was not in the least like himself. He had not that extreme and feminine sensibility which, though not excluding energy, makes every contact an emotion and instantly turns the suffering of others into a personal pain. He was masculine in spirit, a born ruler of men, looking only at the species, and for whom individuals hardly existed. He spared not himself, and he did not spare others. His will was like a ball which, once shot from the cannon's mouth, goes straight to its mark, sweeping off everything in its way. To the anxious questioning of his disciple he replied, in substance:

              “If thou wouldst fight the enemy, begin by understanding him, Thou wilt conquer the dragon only by penetrating his skin. As to the bull, thou must seize him by the horns. It is in the extremity of distress that thou wilt find thy weapons and thy brothers in the fight. I have shown thee who thou art, now go — and be thyself!”

              Rudolf Steiner knew the language of the Masters well enough to understand the rough path that he was thus commanded to tread; but he also understood, that this was the only way to attain the end. He obeyed, and set forth.

              * * *

              From 1880 the life of Rudolf Steiner becomes divided, into three quite distinct periods: from twenty to thirty years of age (1881 – 1891), the Viennese period, a time of study and of preparation; from thirty to forty (1891 – 1901), the Weimar period, a time of struggle and combat; from forty to forty-six (1901 – 1907), the Berlin period, a time of action and of organization, in which his thought crystallised into a living work.

              I pass rapidly over the Vienna period, in which Steiner took the degree of Doctor of Philosophy. He afterwards wrote a series of scientific articles on zoology, geology, and the theory of colours, in which theosophical ideas appear in an idealist clothing. While acting as tutor in several families, with the same conscientious devotion that he gave to everything, he conducted as chief editor a weekly Viennese paper, the Deutsche Wochenschrift. His friendship with the Austrian poetess, Marie Eugénie delle Grazie, cast, as it were, into this period of heavy work a warm ray of sunshine, with a smile of grace and poetry.

              In 1890 Steiner was summoned to collaborate in the archives of Goethe and Schiller at Weimar, to superintend the re-editing of Goethe's scientific works. Shortly after, he published two important works, Truth and Science and The Philosophy of Liberty. “The occult powers that guided me,” he says, “forced, me to introduce spiritualistic ideas imperceptibly into the current literature of the time.” But in these various tasks he was but studying his ground while trying his strength. So distant was the goal that he did not dream of being able to reach it as yet. To travel round the world in a sailing vessel, to cross the Atlantic, the Pacific and the Indian Ocean, in order to return to a European port, would have seemed easier to him. While awaiting the events that would allow him to equip his ship and to launch it on the open sea, he came into touch with two illustrious personalities who helped to determine his intellectual position in the contemporary world.

              These two persons were the celebrated philosopher, Friedrich Nietzsche, and the no less famous naturalist, Ernst Haeckel.

              Rudolf Steiner had just written an impartial treatise on the author of Zarathustra. In consequence of this, Nietzsche's sister begged the sympathetic critic to come and see her at Naumburg, where her unhappy brother was slowly dying. Madame Foerster took the visitor to the door of the apartment where Nietzsche was lying on a couch in a comatose condition, inert, stupefied. To Steiner there was something very significant in this melancholy sight. In it he saw the final act in the tragedy of the would-be superman.

              Nietzsche, the author of Beyond Good and Evil had not, like the realists of Bismarckian imperialism, renounced idealism, for he was naturally intuitive; but in his individualistic pride he sought to cut off the spiritual world from the universe, and the divine from human consciousness. Instead of placing the superman, of whom he had a poetic vision, in the spiritual kingdom, which is his true sphere, he strove to force him into the material world, which alone was real in his eyes. Hence, in that splendid intellect arose a chaos of ideas and a wild struggle which finally brought on softening of the brain. To explain this particular case, it is needless to bring in atavism or the theory of degeneracy. The frenzied combat of ideas and of contradictory sentiments, of which this brain was the battlefield, was enough. Steiner had done justice to all the genius that marked the innovating ideas of Nietzsche, but this victim of pride, self-destroyed by negation, was to him none the less a tragic instance of the ruin of a mighty intellect which madly destroys itself in breaking away from spiritual intelligence.

              Madame Foerster did her utmost to enroll Dr. Steiner under her brother's flag. For this she used all her skill, making repeated offers to the young publicist to become editor and commentator of Nietzsche's works. Steiner withstood her insistence as best he could, and ended by taking himself off altogether, for which Madame Foerster never forgave him. She did not know that Rudolf Steiner bore within him the consciousness of a work no less great and more valuable than that of her brother.

              Nietzsche had been merely an interesting episode in the life of the esoteric thinker on the threshold of his battlefield. His meeting with the celebrated naturalist, Ernst Haeckel, on the contrary, marks a most important phase in the development of his thought. Was not the successor of Darwin apparently the most formidable adversary of the spiritualism of this young initiate, of that philosophy which to him was the very essence of his being and the breath of his thought? Indeed, since the broken link between man and animal has been re-joined, since man can no longer believe in a special and supernatural origin, he has begun altogether to doubt his divine origin and destiny. He no longer sees himself as anything but one phenomenon among so many phenomena, a passing form amidst so many forms, a frail and chance link in a blind evolution. Steiner, then, is right in saying; “The mentality deduced from natural sciences is the greatest power of modern times.” On the other hand, he knew that this system merely reproduces a succession of external forms among, living beings, and not the inner and acting forces of life. He knew it from personal initiation, and a deeper and vaster view of the universe. So also he could exclaim with more assurance than most of our timid spiritualists and startled theologians: “Is the human soul then to rise on the wings of enthusiasm to the summits of the True, the Beautiful, and the Good, only to be swept away into nothingness, like a bubble of the brain?” Yes, Haeckel was the Adversary. It was materialism in arms, the dragon with all his scales, his claws, and his teeth.

              Steiner's desire to understand this man and to do him justice as to all that was great in him, to fathom his theory so far as it was logical and plausible, was only the more intense. In this fact one sees all the loyalty and all the greatness of his comprehensive mind.

              The materialistic conclusions of Haeckel could have no influence on his own ideas which came to him from a different science; but he had a presentiment that in the indisputable discoveries of the naturalist he should find the surest basis of an evolutionary spiritualism and a rational theosophy.

              He began, then, to study eagerly the History of Natural Creation. In it Haeckel gives a fascinating picture of the evolution of species, from the amoeba to man. In it he shows the successive growth of organs, and the physiological process by which living beings have raised themselves to organisms more and more complex and more and more perfect. But in this stupendous transformation, which implies millions and millions of years, he never explains the initial force of this universal ascent, nor the series of special impulses which cause beings to rise step by step. To these primordial questions, Haeckel has never been able to reply except by admitting spontaneous generation [note 2], which is tantamount to a miracle as great as the creation of man by God from a clod of earth. To a theosophist like Steiner, on the other hand, the cosmic force which elaborates the world comprises in its spheres, fitted one into another, the myriad's of souls which crystallise and incarnate ceaselessly in all beings. He, who saw the underside of creation, could but recognise and admire the extent, of the all-round gaze with which Haeckel surveyed his above. It was in vain that the naturalist would deny the divine Author of the universal schemes he proved it in spite of himself, in so well describing His work. As to the theosophist, he greeted, in the surging of species and in the breath which urges them onward — Man in the making, the very thought of God the visible expression of the planetary Word [note 3].

              While thus pursuing his studies, Rudolf Steiner recalled the saying of his Masters “To conquer the dragon, his skin must be penetrated.” While stealing within the carapace of present-day materialism, he had seized his weapons. Henceforth he was ready for the combat. He needed but a field of action to give battle, and a powerful aid to uphold him therein. He was to find his field in the Theosophical Society, and his aid in a remarkable woman.

              In 1897 Rudolf Steiner went to Berlin to conduct a literary magazine, and to give lectures there.

              On his arrival, he found there a branch of the Theosophical Society. The German branch of this Society was always noted for its great independence, which is natural in a country of transcendental philosophy and of fastidious criticism. It had already made a considerable contribution to occult literature through the interesting periodical, The Sphinx, conducted by Dr. Hübbe-Schleiden, and Dr. Carl du Prel's book — Philosophie der Mystik. But, the leaders having retired, it was almost over with the group. Great discussions and petty wranglings divided the theosophists beyond the Rhine. Should Rudolf Steiner enter the Theosophical Society? This question forced itself urgently upon him, and it was of the utmost gravity, both for himself and for his cause.

              Through his first Master, through the brotherhood with which he was associated, and by his own innermost nature, Steiner belongs to another school of occultism, I mean to the esoteric Christianity of the West, and most especially to the Rosicrucian initiation.

              After nature consideration he resolved to join the Theosophical Society of which he became a member in 1902. He did not, however, enter it as a pupil of the Eastern tradition, but as an initiate of Rosicrucian esotericism who gladly recognised the profound depth of the Hindu Wisdom and offered it a brotherly hand to make a magnetic link between the two. He understood that the two traditions were not meant to contend with each other, but to act in concert, with complete independence, and thus to work for the common good of civilisation. The Hindu tradition, in fact, contains the greatest treasure of occult science as regards cosmogony and the prehistoric periods of humanity, while the tradition of Christian and Western esotericism looks from its immeasurable height upon the far-off future and the final destinies of our race. For the past contains and prepares the future, as the future issues from the past and completes it.

              Rudolf Steiner was assisted in his work by a powerful recruit and one of inestimable value in the propagandist work that he was about to undertake.

              Mlle. Marie von Sivers, a Russian by birth, and of an unusually varied cosmopolitan education (she writes and speaks Russian, French, German, and English equally well), had herself also reached Theosophy by other roads, after long seeking for the truth which illumines all because it illumines the very depths of our own being. The extreme refinement of her aristocratic nature, at once modest and proud, her great and delicate sensitiveness, the extent and balance of her intelligence, her artistic and mental endowments, all made her wonderfully fitted for the part of an agent and an apostle. The Oriental theosophy had attracted and delighted her without altogether convincing her. The lectures of Dr. Steiner gave her the light which convinces by casting its beams on all sides, as from a transplendent centre. Independent and free, she, like many Russians in good society, sought for some ideal work to which she could devote all her energies. She had found it. Dr. Steiner having been appointed General Secretary of the German Section of the Theosophical Society, Mlle. Marie von Sivers became his assistant. From that time, in spreading the work throughout Germany and the adjacent countries, she displayed a real genius for organisation, maintained with unwearied activity.

              As for Rudolf Steiner, he had already given ample proof of his profound thought and his eloquence. He knew himself, and he was master of himself. But such faith, such devotion must have increased his energy a hundred-fold, and given wings to his words. His writings on esoteric questions followed one another in rapid succession [note 4].

              He delivered lectures in Berlin, Leipzig, Cassel, Munich, Stuttgart, Vienna, Budapest, etc. All his books are of a high standard. He is equally skilled in the deduction of ideas in philosophical order, and in rigorous analysis of scientific facts. And when he so chooses, he can give a poetical form to his thought, in original and striking imagery. But his whole self is shown only by his presence and his speech, private or public. The characteristic of his eloquence is a singular force, always gentle in expression, resulting undoubtedly from perfect serenity of soul combined with wonderful clearness of mind. Added to this at times is an inner and mysterious vibration which makes itself felt by the listener from the very first words. Never a word that could shock or jar. From argument to argument, from analogy to analogy, he leads you on from the known, to the unknown. Whether following up the comparative development of the earth and of man, according to occult tradition, through the Lemurian, Atlantean, Asiatic, and European periods; whether explaining the physiological and psychic constitution of man as he now is; whether enumerating the stages of Rosicrucian initiation, or commenting on the Gospel of St. John and the Apocalypse, or applying his root-ideas to mythology, history, and literature, that which dominates and guides his discourse is ever this power of synthesis, which co-ordinates facts under one ruling idea and gathers them together in one harmonious vision. And it is ever this inward and contagious fervour this secret music of the soul, which is, as it were, a subtle melody in harmony with the Universal Soul.

              Such, at least, is what I felt on first meeting him and listening to him two years ago. I could not better describe this undefinable feeling than be recalling, the saying of a poet-friend to whom I was showing the portrait of the German theosophist. Standing before those deep and clear-seeing eyes, before that countenance, hollowed by inward struggles, moulded by a lofty spirit which has proved its balance on the heights and its calm in the depths, ray friend exclaimed: “Behold a master of himself and of life!”


              Notes:

              1 Translated by kind permission of the author from the introduction to Le Mystère Chrétien et les Mystères Antiques. Traduit de l'allemand par Edouard Schuré, Librairie académique, Perrin & Co., 1908, Paris.

              2 A speech delivered in Paris, 28th August 1878. See also Haeckel's History of Natural Creation, 13th lecture.

              3 This is how Dr. Steiner himself describes the famous German naturalists “Haeckel's personality is captivating. It is the most complete contrast to the tone of his writings. If Haeckel had but made a slight study of the philosophy of which he speaks, not even as a dilettante, but like a child, he would have drawn the most lofty spiritual conclusions from his phylo-genetic studies. Haeckel's doctrine is grand, but Haeckel himself is the worst of commentators on his doctrine. It is not by showing our contemporaries the weak points in Haeckel's doctrine that we can promote intellectual progress, but by pointing out to them the grandeur of his phylo-genetic thought.” Steiner has developed these ideas in two works; Welt und Lebensanschauungen im 19ten Jahrhundert (Theories of the Universe, and of Life in the Nineteenth Century), and Haeckel und seine Gegner (Haeckel and his Opponents).

              4 Die Mystik, im Aufgange des neuzeitlichen Geisteslebens (1901); Das Christentum als Mystische Tatsache (1902); Theosophie (1904). He is now preparing an important book, which will no doubt be his chief work, and which is to be called Geheimwissenschaft (Occult Science).



              "If there is something more powerful than destiny, this must be the human being who bears destiny unshaken." Rudolf Steiner
            • dottie zold
              After nature consideration he resolved to join the Theosophical Society of which he became a member in 1902. He did not, however, enter it as a pupil of the
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              • THE PERSONALITY OF RUDOLF STEINER
                AND HIS DEVELOPMENT

                "After nature consideration he resolved to join the Theosophical Society of which he became a member in 1902. He did not, however, enter it as a pupil of the Eastern tradition, but as an initiate of Rosicrucian esotericism who gladly recognised the profound depth of the Hindu Wisdom and offered it a brotherly hand to make a magnetic link between the two. He understood that the two traditions were not meant to contend with each other, but to act in concert, with complete independence, and thus to work for the common good of civilisation. The Hindu tradition, in fact, contains the greatest treasure of occult science as regards cosmogony and the prehistoric periods of humanity, while the tradition of Christian and Western esotericism looks from its immeasurable height upon the far-off future and the final destinies of our race. For the past contains and prepares the future, as the future issues from the past and completes it.

                "If there is something more powerful than destiny, this must be the human being who bears destiny unshaken." Rudolf Steiner

                --- On Sat, 9/26/09, dottie zold <dottie_z@...> wrote:

                From: dottie zold <dottie_z@...>
                Subject: [anthroposophy_tomorrow] Rudolf Steiner * Edouard Schure
                To: anthroposophy_tomorrow@yahoogroups.com
                Date: Saturday, September 26, 2009, 9:13 PM



                Friends, Edoard  Schure is a very special man. I am reading his book
                The Great Intiates and I am astounded and so thankful for his work. I think I can understand where Mabel Collins work originates when she share the Light on the Path, it seems none other than the Egyptian Mysteries in the Hall of Numbers. So it seems to me. I think it a great read and reintroduction to our past history as those seeking enlightment and understanding. I am so deeply touched to be reading these considerations he has brought forth out of this great work. I feel as if I can bear things better with his insights of our past origins and  journies.
                 
                Below he offers a consideration of the personality of Rudolf Steiner. I have not had time to read it but I trust it is something of value. I shall rea it tomorrow but thought to present it here tonight.  All good things, d
                 
                 

                The Personality of Rudolf Steiner

                And His Development

                By Edouard Schuré

                Some Biographical notes on Rudolf Steiner by Edouard Schuré. From the 1910 Macoy Publishing Company book, The Way of Initiation. This is the first half of the book Knowledge of the Higher Worlds and Its Attainment.
                Translated by kind permission of the author from the introduction to Le Mystère Chrétien et les Mystères Antiques. Traduit de l'allemand par Edouard Schuré, Librairie académique, Perrin & Co., 1908, Paris.
                This e.Text edition is provided through the wonderful work of:
                Various e.Text Transcribers

                Thanks to an anonymous donation, this book has been made available.

                Many of even the most cultivated men of our time have a very mistaken idea of what is a true mystic and a true occultist. They know these two forms of human mentality only by their imperfect or degenerate types, of which recent times have afforded but too many examples. To the intellectual man of the day, the mystic is a kind of fool and visionary who takes his fancies for facts; the occultist is a dreamer or a charlatan who abuses public credulity in order to boast of an imaginary science and of pretended powers. Be it remarked, to begin with, that this definition of mysticism, though deserved by some, would be as unjust as erroneous if one sought to apply it to such personalities as Joachim del Fiore of the thirteenth century, Jacob Boehme of the sixteenth, or St. Martin, who is called “the unknown philosopher,” of the eighteenth century. No less unjust and false would be the current definition of the occultist if one saw in it the slightest connection with such earnest seekers as Paracelsus, Mesmer, or Fabre d'Olivet in the past, as William Crookes, de Rochat, or Camille Flammarion in the present. Think what we may of these bold investigators, it is undeniable that they have opened out regions unknown to science, and furnished the Blind with new ideas.

                No, these fanciful definitions can at most satisfy that scientific dilettantism which hides its feebleness under a supercilious mask to screen its indolence, or the worldly scepticism which ridicules all that threatens to upset its indifference. But enough of these superficial opinions. Let us study history, the sacred and profane books of all nations, and the last results of experimental science; let us subject all these facts to impartial criticism, inferring similar effects from identical causes, and we shall be forced to give quite another definition of the mystic and the occultist.

                The true mystic is a man who enters into full possession of his inner life, and who, having become cognisant of his sub-consciousness, finds in it, through concentrated meditation and steady discipline, new faculties and enlightenment. These new faculties and this enlightenment instruct him as to the innermost nature of his soul and his relations with that impalpable element which underlies all, with that eternal and supreme reality which religion calls God, and poetry the Divine. The occultist, akin to the mystic, but differing from him as a younger from an elder brother, is a man endowed with intuition and with synthesis, who seeks to penetrate the hidden depths and foundations of Nature by the methods of science and philosophy; that is to say, by observation and reason, methods invariable in principle, but modified in application by being adapted to the descending kingdoms of Spirit or the ascending kingdoms of Nature, according to the vast hierarchy of beings and the alchemy of the creative Word.

                The mystic, then, is one who seeks for truth, and the divine directly within himself, by a gradual detachment and a veritable birth of his higher soul. If he attains it after prolonged effort, he plunges into his own glowing centre. Then he immerses himself, and identifies himself with that ocean of life which is the primordial Force.

                The occultist, on the other hand, discovers, studies, and contemplates this same Divine outpouring, given forth in diverse portions, endowed, with force, and multiplied to infinity in Nature and in Humanity. According to the profound saying of Paracelsus: he sees in all beings the letters of an alphabet, which, united in man, form the complete and conscious Word of life. The detailed analyses that he makes of them, the syntheses that he constructs with them, are to him as so many images and forecastings of this central Divine, of this Sun of Beauty, of Truth and of Life, which he sees not, but which is reflected and bursts upon his vision in countless mirrors.

                The weapons of the mystic are concentration and inner vision; the weapons of the occultist are intuition and synthesis. Each corresponds to the other; they complete and presuppose each other.

                These two human types are blended in the Adept, in the higher Initiate. No doubt one or the other, and often, both, are met within the founders of great religions and the loftiest philosophies. No doubt also they are to be found again, in a less, but still very remarkable degree, among a certain number of personages who have played a great part in history as reformers, thinkers, poets, artists, statesmen.

                Why, then, should these two types of mind, which represent the highest human faculties, and were formerly the object of universal veneration, usually appear to us now as merely deformed and travestied? Why have they become obliterated? Why should they have fallen into such discredit?

                That is the result of a profound cause existing in an inevitable necessity of human evolution.

                During the last two thousand years, but especially since the sixteenth century, humanity has achieved a tremendous work, namely, the conquest of the globe and the constitution of experimental science, in what concerns the material and visible world.

                That this gigantic and Herculean task should be successfully accomplished, it was necessary that there should be a temporary eclipse of man's transcendental faculties, so that his whole power of observation might be concentrated on the outer world. These faculties, however, have never been extinct or even inactive. They lay dormant in the mass of men; they remained active in the elect, far from the gaze of the vulgar.

                Now, they are showing themselves openly under new forms. Before long they will assume a leading and directing importance in human destinies. I would add that at no period of history, whether among the nations of the ancient Aryan cycle, or in the Semitic civilizations of Asia and Africa — whether in the Græco-Latin world, or in the middle ages and in modern times, have these royal faculties, for which positivism would substitute its dreary nomenclature, ever ceased to operate at the beginning and in the background of all great human creations and of all fruitful work. For how can we imagine a thinker, a poet, an inventor, a hero, a master of science or of art, a genius of any kind, without a mighty ray of those two master-faculties which make the mystic and the occultist — the inner vision and the sovereign intuition.

                * * *

                Rudolf Steiner is both a mystic and an occultist. These two natures appear in him in perfect harmony. One could not say which of the two predominates over the other. In intermingling and blending, they have become one homogeneous force. Hence a special development in which outward events play but a secondary part.

                Dr. Steiner was born in Upper Austria in 1861. His earliest years were passed in a little town situated on the Leytha, on the borders of Styria, the Carpathians, and Hungary. From childhood his character was serious and concentrated. This was followed by: a youth inwardly illuminated by the most marvellous intuitions, a young manhood encountering terrible trials, and a ripe age crowned by a mission which he had dimly foreseen from his earliest years, but which was only gradually formulated in the struggle for truth and life. This youth passed in a mountainous and secluded region, was happy in its way, thanks to the exceptional faculties that he discovered in himself. He was employed in a Catholic church as a choir boy. The poetry of the worship, the profundity of the symbolism, had a mysterious attraction for him; but, as he possessed the innate gift of seeing souls, one thing terrified him. This was the secret unbelief of the priests, entirely engrossed in the ritual and the material part of the service. There was another peculiarity: no one, either then or later, allowed himself to talk of any gross superstition in his presence, or to utter any blasphemy, as if those calm and penetrating eyes compelled the speaker to serious thought. In this child, almost always silent, there grew up a quiet and inflexible will, to master things through under standing. That was easier for him than for others, for he possessed from the first that self-mastery, so rare even in the adult, which gives the mastery over others. To this firm will was added a warm, deep, and almost painful sympathy; a kind of pitiful tenderness to all beings and even to inanimate nature. It seemed to him that all souls had in them something divine. But in what a stony crust is, hidden the shining gold! In what hard rock, in what dark gloom lay dormant the precious essence! Vaguely as yet did this idea stir within him — he was to develop it later — that the divine soul is present in all men, but in a latent state. It is a sleeping captive that has to be awakened from enchantment.

                To the sight of this young thinker, human souls became transparent, with their troubles, their desires, their paroxysms of hatred or of love. And it was probably owing to the terrible things he saw, that he spoke so little. And yet, what delights, unknown to the world, sprang from this involuntary clairvoyance! Among the remarkable inner revelations of this youth, I will instance only one which was extremely characteristic.

                The vast plains of Hungary, the wild Carpathian forests, the old churches of those mountains in which the monstrance glows brightly as a sun in the darkness of the sanctuary, were not there for nothing, but they were helpful to meditation and contemplation,

                At fifteen years of age Steiner became acquainted with a herbalist at that time staying in his country. The remarkable thing about this man was that he knew not only the species, families, and life of plants in their minutest details, but also their, secret virtues. One would have said that he had spent his life in conversing with the unconscious and fluid soul of herbs and flowers. He had the gift of seeing the vital principle of plants, their etheric body, and what occultism calls the elementals of the vegetable world. He talked of it as of a quite ordinary and natural thing. The calm and coolly scientific tone of his conversation did but still further excite the curiosity and admiration of the youth. Later on, Steiner knew that this strange man was a messenger from the Master, whom as yet he knew not, but who was to be his real initiator, and who was already watching over him from afar.

                What the curious, double-sighted botanist told him, young Steiner found to be in accordance with the logic of things. That did but confirm an inner feeling of long standing, and which more and more forced itself on his mind as the fundamental Law, and as the basis of the Great All. That is to say: the two-fold current which constitutes the very movement of the world, and which might be called the flux and reflux Of the universal life.

                We are all witnesses and are conscious of the outward current of evolution, which urges onward all beings of heaven and of earth — stars, plants, animals, and humanity — and causes then to move forward towards an infinite future, without our perceiving the initial force which impels then and makes them go on without pause or rest. But there is in the universe an inverse current, which interposes itself and perpetually breaks in on the other. It is that of involution, by which the principles, forces, entities, and souls which come from the invisible world and the kingdom of the Eternal infiltrate and ceaselessly intermingle with the visible reality. No evolution of matter would be comprehensible without this occult and astral current, which is the great propeller of life, with its hierarchy of powers. Thus the Spirit, which contains the future in germ, involves itself in matter; thus matter, which receives the Spirit, evolves towards the future. While, then, we are moving on blindly towards the unknown future, this future is approaching us consciously, infusing itself in the current of the world and man who elaborate it. Such is the two-fold movement of time, the out-breathing and the in-breathing of the soul of the world, which comes from the Eternal and returns thither.

                From the age of eighteen, young Steiner possessed the spontaneous consciousness of this two-fold current — a consciousness which is the condition of all spiritual vision. This vital axiom was forced upon him by a direct and involuntary seeing of things. Thenceforth he had the unmistakable sensation of occult powers which were working behind and through him for his guidance. He gave heed to this force and obeyed its admonitions, for he felt in profound accordance with it.

                This kind of perception, however, formed a separate category in his intellectual life. This class of truths seemed to him something so profound, so mysterious, and so sacred, that he never imagined it possible to express it in words. He fed his soul, thereon, as from a divine fountain, but to have scattered, a drop of it beyond would have seemed to him a profanation.

                Beside this inner and contemplative life, his rational and philosophic mind was powerfully developing. Prom sixteen to seventeen years of age, Rudolf Steiner plunged deeply into the study of Kant, Fichte, and Schelling. When he came to Vienna some years after, he became an ardent admirer of Hegel, whose transcendental idealism borders on occultism; but speculative philosophy did not satisfy him. His positive mind demanded the solid basis of the sciences of observation. So he deeply studied mathematics, chemistry, mineralogy, botany, and zoology, “These studies,” he said, “afford a surer basis for the construction of a spiritual system of the universe than history and literature. The latter, wanting in exact methods, would then throw no side-lights on the vast domain of German science.” Inquiring into everything, enamoured of high art, and an enthusiast for poetry, Steiner nevertheless did not neglect literary studies. As a guide therein he found an excellent professor in the person of Julius Schröer, a distinguished scholar of the school of the brothers Grimm, who strove to develop in his pupils the art of oratory and of composition. To this distinguished man the young student owed his great and refined literary culture. “In the desert of prevailing materialism,” says Steiner, “his house was to me an oasis of idealism.”

                But this was not yet the Master whom he sought. Amidst these varied studies and deep meditations, he could as yet discern the building of the universe but in a fragmentary way; his inborn intuition prevented any doubt of the divine origin of things and of a spiritual Beyond. A distinctive mark of this extraordinary man was that he never knew any of those crises of doubt and despair which usually accompany the transition to a definite conviction in the life of mystics and of thinkers. Nevertheless, he felt that the central light which illumines and penetrates the whole was still lacking in him. He had reached young manhood, with its terrible problems. What was he going to do with his life? The sphinx of destiny was facing him. How should he solve its problem?

                It was at the age of nineteen that the aspirant to the mysteries met with his guide — the Master — so long anticipated.

                It is an undoubted fact, admitted by occult tradition and confirmed by experience, that those who seek the higher truth from an impersonal motive find a master to initiate them at the right moments that is to say, when they are ripe for its reception. “Knock, and it shall be opened to you,” said Jesus. That is true with regard to everything, but above all with regard to truth. Only, the desire must be ardent as a flame, in a soul pure as crystal.

                The Master of Rudolf Steiner was one of those men of power who live unknown to the world, under cover of some civil state, to carry out a mission unsuspected by any but their fellows in the Brotherhood of self-sacrificing Masters. They take no ostensible part in human events. To remain unknown is the condition of their power, but their action is only the more efficacious. For they inspire, prepare, and direct those who will act in the sight of all. In the present instance the Master had no difficulty in completing the first and spontaneous initiation of his disciple. He had only, so to speak, to point out to him his own nature, to arm him with his needful weapons. Clearly did he show him the connection between the official and the secret sciences; between the religious and the spiritual forces which are now contending for the guidance of humanity; the antiquity of the occult tradition which holds the hidden threads of history, which mingles them, separates, and reunites them in the course of ages.

                Swiftly he made him clear the successive stages of inner discipline, in order to attain conscious and intelligent clairvoyance, In a few months the disciple learned from oral teaching the depth and incomparable splendour of the esoteric synthesis. Rudolf Steiner had already sketched for himself his intellectual mission: “To re-unite Science and Religion. To bring back God into Science, and Nature into Religion. Thus to re fertilize both Art and Life.” But how to set about this vast and daring undertaking? How conquer, or rather, how tame and transform the great enemy, the Materialistic science of the day, which is like a terrible dragon covered with its carapace and couched on its huge treasure? How master this dragon of modern science and yoke it to the car of spiritual truth? And, above all, how conquer the bull of public opinion?

                Rudolf Steiner's Master was not in the least like himself. He had not that extreme and feminine sensibility which, though not excluding energy, makes every contact an emotion and instantly turns the suffering of others into a personal pain. He was masculine in spirit, a born ruler of men, looking only at the species, and for whom individuals hardly existed. He spared not himself, and he did not spare others. His will was like a ball which, once shot from the cannon's mouth, goes straight to its mark, sweeping off everything in its way. To the anxious questioning of his disciple he replied, in substance:

                “If thou wouldst fight the enemy, begin by understanding him, Thou wilt conquer the dragon only by penetrating his skin. As to the bull, thou must seize him by the horns. It is in the extremity of distress that thou wilt find thy weapons and thy brothers in the fight. I have shown thee who thou art, now go — and be thyself!”

                Rudolf Steiner knew the language of the Masters well enough to understand the rough path that he was thus commanded to tread; but he also understood, that this was the only way to attain the end. He obeyed, and set forth.

                * * *

                From 1880 the life of Rudolf Steiner becomes divided, into three quite distinct periods: from twenty to thirty years of age (1881 – 1891), the Viennese period, a time of study and of preparation; from thirty to forty (1891 – 1901), the Weimar period, a time of struggle and combat; from forty to forty-six (1901 – 1907), the Berlin period, a time of action and of organization, in which his thought crystallised into a living work.

                I pass rapidly over the Vienna period, in which Steiner took the degree of Doctor of Philosophy. He afterwards wrote a series of scientific articles on zoology, geology, and the theory of colours, in which theosophical ideas appear in an idealist clothing. While acting as tutor in several families, with the same conscientious devotion that he gave to everything, he conducted as chief editor a weekly Viennese paper, the Deutsche Wochenschrift. His friendship with the Austrian poetess, Marie Eugénie delle Grazie, cast, as it were, into this period of heavy work a warm ray of sunshine, with a smile of grace and poetry.

                In 1890 Steiner was summoned to collaborate in the archives of Goethe and Schiller at Weimar, to superintend the re-editing of Goethe's scientific works. Shortly after, he published two important works, Truth and Science and The Philosophy of Liberty. “The occult powers that guided me,” he says, “forced, me to introduce spiritualistic ideas imperceptibly into the current literature of the time.” But in these various tasks he was but studying his ground while trying his strength. So distant was the goal that he did not dream of being able to reach it as yet. To travel round the world in a sailing vessel, to cross the Atlantic, the Pacific and the Indian Ocean, in order to return to a European port, would have seemed easier to him. While awaiting the events that would allow him to equip his ship and to launch it on the open sea, he came into touch with two illustrious personalities who helped to determine his intellectual position in the contemporary world.

                These two persons were the celebrated philosopher, Friedrich Nietzsche, and the no less famous naturalist, Ernst Haeckel.

                Rudolf Steiner had just written an impartial treatise on the author of Zarathustra. In consequence of this, Nietzsche's sister begged the sympathetic critic to come and see her at Naumburg, where her unhappy brother was slowly dying. Madame Foerster took the visitor to the door of the apartment where Nietzsche was lying on a couch in a comatose condition, inert, stupefied. To Steiner there was something very significant in this melancholy sight. In it he saw the final act in the tragedy of the would-be superman.

                Nietzsche, the author of Beyond Good and Evil had not, like the realists of Bismarckian imperialism, renounced idealism, for he was naturally intuitive; but in his individualistic pride he sought to cut off the spiritual world from the universe, and the divine from human consciousness. Instead of placing the superman, of whom he had a poetic vision, in the spiritual kingdom, which is his true sphere, he strove to force him into the material world, which alone was real in his eyes. Hence, in that splendid intellect arose a chaos of ideas and a wild struggle which finally brought on softening of the brain. To explain this particular case, it is needless to bring in atavism or the theory of degeneracy. The frenzied combat of ideas and of contradictory sentiments, of which this brain was the battlefield, was enough. Steiner had done justice to all the genius that marked the innovating ideas of Nietzsche, but this victim of pride, self-destroyed by negation, was to him none the less a tragic instance of the ruin of a mighty intellect which madly destroys itself in breaking away from spiritual intelligence.

                Madame Foerster did her utmost to enroll Dr. Steiner under her brother's flag. For this she used all her skill, making repeated offers to the young publicist to become editor and commentator of Nietzsche's works. Steiner withstood her insistence as best he could, and ended by taking himself off altogether, for which Madame Foerster never forgave him. She did not know that Rudolf Steiner bore within him the consciousness of a work no less great and more valuable than that of her brother.

                Nietzsche had been merely an interesting episode in the life of the esoteric thinker on the threshold of his battlefield. His meeting with the celebrated naturalist, Ernst Haeckel, on the contrary, marks a most important phase in the development of his thought. Was not the successor of Darwin apparently the most formidable adversary of the spiritualism of this young initiate, of that philosophy which to him was the very essence of his being and the breath of his thought? Indeed, since the broken link between man and animal has been re-joined, since man can no longer believe in a special and supernatural origin, he has begun altogether to doubt his divine origin and destiny. He no longer sees himself as anything but one phenomenon among so many phenomena, a passing form amidst so many forms, a frail and chance link in a blind evolution. Steiner, then, is right in saying; “The mentality deduced from natural sciences is the greatest power of modern times.” On the other hand, he knew that this system merely reproduces a succession of external forms among, living beings, and not the inner and acting forces of life. He knew it from personal initiation, and a deeper and vaster view of the universe. So also he could exclaim with more assurance than most of our timid spiritualists and startled theologians: “Is the human soul then to rise on the wings of enthusiasm to the summits of the True, the Beautiful, and the Good, only to be swept away into nothingness, like a bubble of the brain?” Yes, Haeckel was the Adversary. It was materialism in arms, the dragon with all his scales, his claws, and his teeth.

                Steiner's desire to understand this man and to do him justice as to all that was great in him, to fathom his theory so far as it was logical and plausible, was only the more intense. In this fact one sees all the loyalty and all the greatness of his comprehensive mind.

                The materialistic conclusions of Haeckel could have no influence on his own ideas which came to him from a different science; but he had a presentiment that in the indisputable discoveries of the naturalist he should find the surest basis of an evolutionary spiritualism and a rational theosophy.

                He began, then, to study eagerly the History of Natural Creation. In it Haeckel gives a fascinating picture of the evolution of species, from the amoeba to man. In it he shows the successive growth of organs, and the physiological process by which living beings have raised themselves to organisms more and more complex and more and more perfect. But in this stupendous transformation, which implies millions and millions of years, he never explains the initial force of this universal ascent, nor the series of special impulses which cause beings to rise step by step. To these primordial questions, Haeckel has never been able to reply except by admitting spontaneous generation [note 2], which is tantamount to a miracle as great as the creation of man by God from a clod of earth. To a theosophist like Steiner, on the other hand, the cosmic force which elaborates the world comprises in its spheres, fitted one into another, the myriad's of souls which crystallise and incarnate ceaselessly in all beings. He, who saw the underside of creation, could but recognise and admire the extent, of the all-round gaze with which Haeckel surveyed his above. It was in vain that the naturalist would deny the divine Author of the universal schemes he proved it in spite of himself, in so well describing His work. As to the theosophist, he greeted, in the surging of species and in the breath which urges them onward — Man in the making, the very thought of God the visible expression of the planetary Word [note 3].

                While thus pursuing his studies, Rudolf Steiner recalled the saying of his Masters “To conquer the dragon, his skin must be penetrated.” While stealing within the carapace of present-day materialism, he had seized his weapons. Henceforth he was ready for the combat. He needed but a field of action to give battle, and a powerful aid to uphold him therein. He was to find his field in the Theosophical Society, and his aid in a remarkable woman.

                In 1897 Rudolf Steiner went to Berlin to conduct a literary magazine, and to give lectures there.

                On his arrival, he found there a branch of the Theosophical Society. The German branch of this Society was always noted for its great independence, which is natural in a country of transcendental philosophy and of fastidious criticism. It had already made a considerable contribution to occult literature through the interesting periodical, The Sphinx, conducted by Dr. Hübbe-Schleiden, and Dr. Carl du Prel's book — Philosophie der Mystik. But, the leaders having retired, it was almost over with the group. Great discussions and petty wranglings divided the theosophists beyond the Rhine. Should Rudolf Steiner enter the Theosophical Society? This question forced itself urgently upon him, and it was of the utmost gravity, both for himself and for his cause.

                Through his first Master, through the brotherhood with which he was associated, and by his own innermost nature, Steiner belongs to another school of occultism, I mean to the esoteric Christianity of the West, and most especially to the Rosicrucian initiation.

                After nature consideration he resolved to join the Theosophical Society of which he became a member in 1902. He did not, however, enter it as a pupil of the Eastern tradition, but as an initiate of Rosicrucian esotericism who gladly recognised the profound depth of the Hindu Wisdom and offered it a brotherly hand to make a magnetic link between the two. He understood that the two traditions were not meant to contend with each other, but to act in concert, with complete independence, and thus to work for the common good of civilisation. The Hindu tradition, in fact, contains the greatest treasure of occult science as regards cosmogony and the prehistoric periods of humanity, while the tradition of Christian and Western esotericism looks from its immeasurable height upon the far-off future and the final destinies of our race. For the past contains and prepares the future, as the future issues from the past and completes it.

                Rudolf Steiner was assisted in his work by a powerful recruit and one of inestimable value in the propagandist work that he was about to undertake.

                Mlle. Marie von Sivers, a Russian by birth, and of an unusually varied cosmopolitan education (she writes and speaks Russian, French, German, and English equally well), had herself also reached Theosophy by other roads, after long seeking for the truth which illumines all because it illumines the very depths of our own being. The extreme refinement of her aristocratic nature, at once modest and proud, her great and delicate sensitiveness, the extent and balance of her intelligence, her artistic and mental endowments, all made her wonderfully fitted for the part of an agent and an apostle. The Oriental theosophy had attracted and delighted her without altogether convincing her. The lectures of Dr. Steiner gave her the light which convinces by casting its beams on all sides, as from a transplendent centre. Independent and free, she, like many Russians in good society, sought for some ideal work to which she could devote all her energies. She had found it. Dr. Steiner having been appointed General Secretary of the German Section of the Theosophical Society, Mlle. Marie von Sivers became his assistant. From that time, in spreading the work throughout Germany and the adjacent countries, she displayed a real genius for organisation, maintained with unwearied activity.

                As for Rudolf Steiner, he had already given ample proof of his profound thought and his eloquence. He knew himself, and he was master of himself. But such faith, such devotion must have increased his energy a hundred-fold, and given wings to his words. His writings on esoteric questions followed one another in rapid succession [note 4].

                He delivered lectures in Berlin, Leipzig, Cassel, Munich, Stuttgart, Vienna, Budapest, etc. All his books are of a high standard. He is equally skilled in the deduction of ideas in philosophical order, and in rigorous analysis of scientific facts. And when he so chooses, he can give a poetical form to his thought, in original and striking imagery. But his whole self is shown only by his presence and his speech, private or public. The characteristic of his eloquence is a singular force, always gentle in expression, resulting undoubtedly from perfect serenity of soul combined with wonderful clearness of mind. Added to this at times is an inner and mysterious vibration which makes itself felt by the listener from the very first words. Never a word that could shock or jar. From argument to argument, from analogy to analogy, he leads you on from the known, to the unknown. Whether following up the comparative development of the earth and of man, according to occult tradition, through the Lemurian, Atlantean, Asiatic, and European periods; whether explaining the physiological and psychic constitution of man as he now is; whether enumerating the stages of Rosicrucian initiation, or commenting on the Gospel of St. John and the Apocalypse, or applying his root-ideas to mythology, history, and literature, that which dominates and guides his discourse is ever this power of synthesis, which co-ordinates facts under one ruling idea and gathers them together in one harmonious vision. And it is ever this inward and contagious fervour this secret music of the soul, which is, as it were, a subtle melody in harmony with the Universal Soul.

                Such, at least, is what I felt on first meeting him and listening to him two years ago. I could not better describe this undefinable feeling than be recalling, the saying of a poet-friend to whom I was showing the portrait of the German theosophist. Standing before those deep and clear-seeing eyes, before that countenance, hollowed by inward struggles, moulded by a lofty spirit which has proved its balance on the heights and its calm in the depths, ray friend exclaimed: “Behold a master of himself and of life!”


                Notes:

                1 Translated by kind permission of the author from the introduction to Le Mystère Chrétien et les Mystères Antiques. Traduit de l'allemand par Edouard Schuré, Librairie académique, Perrin & Co., 1908, Paris.

                2 A speech delivered in Paris, 28th August 1878. See also Haeckel's History of Natural Creation, 13th lecture.

                3 This is how Dr. Steiner himself describes the famous German naturalists “Haeckel's personality is captivating. It is the most complete contrast to the tone of his writings. If Haeckel had but made a slight study of the philosophy of which he speaks, not even as a dilettante, but like a child, he would have drawn the most lofty spiritual conclusions from his phylo-genetic studies. Haeckel's doctrine is grand, but Haeckel himself is the worst of commentators on his doctrine. It is not by showing our contemporaries the weak points in Haeckel's doctrine that we can promote intellectual progress, but by pointing out to them the grandeur of his phylo-genetic thought.” Steiner has developed these ideas in two works; Welt und Lebensanschauungen im 19ten Jahrhundert (Theories of the Universe, and of Life in the Nineteenth Century), and Haeckel und seine Gegner (Haeckel and his Opponents).

                4 Die Mystik, im Aufgange des neuzeitlichen Geisteslebens (1901); Das Christentum als Mystische Tatsache (1902); Theosophie (1904). He is now preparing an important book, which will no doubt be his chief work, and which is to be called Geheimwissenschaft (Occult Science).

                THE PERSONALITY OF RUDOLF STEINER
                AND HIS DEVELOPMENT



                "If there is something more powerful than destiny, this must be the human being who bears destiny unshaken." Rudolf Steiner



              • dottie zold
                Good Sunday Friends,   I was seeking to understand Fabre d Olivet s biography and I came upon this below..........in looking how Mr. Schure and also Dr.
                Message 7 of 29 , Sep 27, 2009
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                  Good Sunday Friends,

                   

                  I was seeking to understand Fabre d'Olivet's biography and I came upon this below..........in looking how Mr. Schure and also Dr. Steiner speak on this gentlman it occurred to me to reconsider a thing...however that will take a bit of time. Meanwhile, I will share this below as a preliminary and then below this is another link calling Mr. Heindel a 'disciple of Rudolf Steiner' ...whew....

                   

                  About Secret Lore of Music

                   

                  Hermeticist Fabre d'Olivet's classic study of music as sacred art and its profound effects on the soul.
                   
                  Ever since Pythagoras demonstrated the mathematical basis of music and its profound effect on the soul, the Western esoteric tradition has been deeply involved with the science and art of tone. Fabre d'Olivet (1767-1825) was the first to restate Pythagoras' ideas in modern terms, and to show the way for music to regain its spiritual heritage. He calls for a complete reevaluation of its nature and purpose. Fearless in his criticism of the trivialization of music in his own time, d'Olivet recalls its ancient glory in China, Egypt, and Greece. He shows that music is rooted in the same principles as the universe itself, and that it is intimately connected with the destiny of mankind. 
                   
                  New edition of Music Explained as Science and Art.
                  A man of astonishing insights and strange revelations, Fabre d'Olivet is increasingly recognized as an essential link in the golden chain of Western theosophy, and as a prophetic figure with a message for our own age. 

                   

                  About the Author(s) of Secret Lore of Music

                  Music scholar and author Joscelyn Godwin provides us with the first English translation of this work, as well as a fascinating biography of the man. Fabre d'Olivet (1767-1825) spent his life pursuing the esoteric wisdom concealed in the Hebrew scriptures, Greek philosophy, and the symbolism of ancient nations as far back as ancient Egypt. He wrote several books that are considered classics of the hermetic tradition, including Golden Verses of Pythagoras and The Hebrew Language Restored.

                  Dottie:
                   
                   
                  "In looking for Fabre d'Olivet I found myself in the midst of how it can be seen that Rudolf Steiner's works will be found in all kinds of devious misleadings to make the other look attained:

                  Saint-Yves d'Alveydre had many followers within the Martinist Order. Saint Yves' ideas have become part of subsequent occult "beliefs", mainly because they were also taken up and popularized by one of the most influential occultists of modern times, Helena Petrova Blavatsky-Madame Blavatsky (1831-1891), founder of the "Theosophical Society".

                   

                  Blavatsky's work had an enormous impact on various esoteric organizations, mainly those which were established in the beginning of the 20th century.

                   

                  For instance, many of Blavatsky's concepts were incorporated into the teachings of Alice A. Baily (1880-1949), and it is generally known that Baily's teachings have had a huge influence over the beliefs of the New Age movement of today.

                   

                  Then there is Rudolf Steiner (1861-1925) who used Synarchy as a major influence when he developed his own ideas for his own organization, the "Antroposofische Gesellschaft" (established in 1913, Steiner developed a philosophy which is known as "Antrosophy").

                  Steiner was a former member (and high dignitary) of the "Theosophical Society" in Germany. One of Steiner's former disciples, Max Heindel (1865-1919), founded the "Rosicrucian Fellowshio" in 1908. , and I just named a few of them, propagated several of the ideas which were "introduced" by Saint-Yves in a way. The principle of "Masters" is a well known concept within many of the esoteric organizations.

                   

                  The original concept did not descend from Saint-Yves. He borrowed it from Mrs Blavatsky, but he was probably one of the first in the West who introduced the idea of the hidden realms of these Masters, Adepts and Initiates which are situated in the East.


                  Whew, d
                  "If there is something more powerful than destiny, this must be the human being who bears destiny unshaken." Rudolf Steiner

                • dottie zold
                    And this young man is mentioned in very loving, intimate terms by Rudolf Steiner and also Edouard Schure.... Fabre d Olivet From Wikipedia, the free
                  Message 8 of 29 , Sep 27, 2009
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                    And this young man is mentioned in very loving, intimate terms by Rudolf Steiner and also Edouard Schure....

                    Fabre d'Olivet

                    From Wikipedia, the free encyclopedia

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                    Fabre d'Olivet
                    Antoine Fabre d'Olivet (December 8, 1767 – March 25, 1825) was a French author, poet and composer whose Biblical and philosophical hermeneutics influenced many occultists, such as Eliphas Lévi and Gerard Encausse. His best known work today is his research on the Hebrew language, Pythagoras's thirty-six Golden Verses and the sacred art of music. His interest in Pythagoras and the resulting works started a revival of Neo-Pythagoreanism that would later influence many occultists and new age spirtitualists. He attempted an alternate interpretation of Genesis, based on what he considered to be connections between the Hebrew alphabet and Hieroglyphs. The discovery of the rosetta stone and the subsequent understanding of Egyptian Hieroglyphs that followed would prove much of this particular work technically mistaken. He was declared a non-person by Napoleon I and condemned by the Pope.
                    An interesting story involves his healing a deaf boy of his hearing impairment, and then having Napoleon officially declare that he is never again to heal another person of deafness. He indicates that he kept the letter of notice out of amusement. Outside of esotericism, he also invented the poetic measure of eumolpique. He had an argment with Lord Byron over the British poet's publishing of a play, "Cain", which questioned a Christian view of Genesis. d'Olivet believed the play would destroy Christian beliefs and undermine the spirit of the English people at the very time they needed some faith to endure a very difficult life. Byron's response went something like, "I'm only a poet; I don't know anything about these philosophical concerns of yours! The play was very popular in England.


                    "If there is something more powerful than destiny, this must be the human being who bears destiny unshaken." Rudolf Steiner

                  • dottie zold
                      Just look at this beautiful face....I see a great Rabbi in him...a great lover of Shekinah/Sophia/Theosophia/Philosophia/Anthroposophia   I was thinking
                    Message 9 of 29 , Sep 27, 2009
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                      Just look at this beautiful face....I see a great Rabbi in him...a great lover of Shekinah/Sophia/Theosophia/Philosophia/Anthroposophia
                       
                      I was thinking about the rules of Goethean Conversation....I think it ought not to be understood as a rule rather it should be born out of reverence.
                       
                      Everytime I hear the words Goethean Conversation there is always this 'well this is the way it is', there is really no dying and becoming in the conversation, just a rule. And I was thinking that the whole 'Silence' thing is misunderstood by the students of Rudolf Steiner. The whole idea that Silence is king is misunderstood. If what is spoken comes forth out of the reverence of the study, out of the reverence of what one is experiencing, then the Silence turns into a sharing. But Silence for the sake of silence is what I experience in those who proclaim it great. I sense no respect for the reverence in others as they dictate rules to this Silence. Silence, if it can be said to be a Being as my friend Daniel shares, then it must be that which moves from one to the other awaiting for the reverence to arise within man of what he has experienced. Then I imagine the Being Silence can then transform into speech.
                       
                      Rules cannot be the guardian of the Being of Silence, rather reverence is the essence of this Being.
                       
                      I was thinking how the mysteries silence one, one does not have to be told to be silent. The incredible humility of experience or coming to an understanding of a mystery is silencing in and of itself...one does not even know how to speak forth what one is experiencing in ones heart before the shouts of 'you must be silent for that is the rule' that comes forth from the Steiner student of First Class. And so it must be true for First Class, but upon Second Class, one must turn the exercises into a living experience, no longer content on an object, but on living its very self. And so it would be for Silence. And what human being has the right to judge another human being for the misinterpreted understanding of Silence when it has transformed into a Second Class understanding.
                       
                      Silence transforms through a living experience and a will to serve the heavenly and earthly worlds. This is waking up the Will. Or so it seems to me.
                       
                      Val, what do you think about this gentleman and that panel we find at Pythagoras' feet?
                       
                      All good things,
                      Dottie

                    • dottie zold
                        eumolpique  prosody Main poetic measure devised by the French poet and composer Antoine Fabre d’Olivet (1767–1825). It consists of two unrhymed
                      Message 10 of 29 , Sep 27, 2009
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                        eumolpique

                         prosody

                        Main

                        poetic measure devised by the French poet and composer Antoine Fabre d’Olivet (1767–1825). It consists of two unrhymed alexandrines (lines of iambic hexameter), the first verse of 12 syllables ending in masculine (stressed) rhyme, the second of 13 syllables ending in feminine (unstressed) rhyme.

                        "If there is something more powerful than destiny, this must be the human being who bears destiny unshaken." Rudolf Steiner

                      • christmichaelsophia
                        Very interesting text. Thank you very much.
                        Message 11 of 29 , Sep 27, 2009
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                          Very interesting text. Thank you very much.


                          --- In anthroposophy_tomorrow@yahoogroups.com, dottie zold <dottie_z@...> wrote:
                          >
                          > Friends, Edoard  Schure is a very special man. I am reading his book
                          > The Great Intiates and I am astounded and so thankful for his work. I think I can understand where Mabel Collins work originates when she share the Light on the Path, it seems none other than the Egyptian Mysteries in the Hall of Numbers. So it seems to me. I think it a great read and reintroduction to our past history as those seeking enlightment and understanding. I am so deeply touched to be reading these considerations he has brought forth out of this great work. I feel as if I can bear things better with his insights of our past origins and  journies.
                          >  
                          > Below he offers a consideration of the personality of Rudolf Steiner. I have not had time to read it but I trust it is something of value. I shall rea it tomorrow but thought to present it here tonight.  All good things, d
                          >  
                          > http://wn.rsarchive.org/Books/GA010/GA010a/English/HR1960/personality.html
                          >  
                          >
                          >
                          >
                          >
                          >
                          > The Personality of Rudolf Steiner
                          > And His Development
                          >
                          > By Edouard Schuré
                          >
                          >
                          >
                          >
                          > Some Biographical notes on Rudolf Steiner by Edouard Schuré. From the 1910 Macoy Publishing Company book, The Way of Initiation. This is the first half of the book Knowledge of the Higher Worlds and Its Attainment.
                          > Translated by kind permission of the author from the introduction to Le Mystère Chrétien et les Mystères Antiques. Traduit de l'allemand par Edouard Schuré, Librairie académique, Perrin & Co., 1908, Paris.
                          > This e.Text edition is provided through the wonderful work of:
                          > Various e.Text Transcribers
                          >
                          >
                          >
                          >
                          > Thanks to an anonymous donation, this book has been made available.
                          >
                          >
                          >
                          >
                          >
                          >
                          >
                          >
                          > THE PERSONALITY OF RUDOLF STEINER
                          > AND HIS DEVELOPMENT
                          >
                          > By Edouard Schuré
                          >
                          >
                          >
                          > Many of even the most cultivated men of our time have a very mistaken idea of what is a true mystic and a true occultist. They know these two forms of human mentality only by their imperfect or degenerate types, of which recent times have afforded but too many examples. To the intellectual man of the day, the mystic is a kind of fool and visionary who takes his fancies for facts; the occultist is a dreamer or a charlatan who abuses public credulity in order to boast of an imaginary science and of pretended powers. Be it remarked, to begin with, that this definition of mysticism, though deserved by some, would be as unjust as erroneous if one sought to apply it to such personalities as Joachim del Fiore of the thirteenth century, Jacob Boehme of the sixteenth, or St. Martin, who is called “the unknown philosopher,” of the eighteenth century. No less unjust and false would be the current definition of the occultist if one saw in it the slightest
                          > connection with such earnest seekers as Paracelsus, Mesmer, or Fabre d'Olivet in the past, as William Crookes, de Rochat, or Camille Flammarion in the present. Think what we may of these bold investigators, it is undeniable that they have opened out regions unknown to science, and furnished the Blind with new ideas.
                          >
                          > No, these fanciful definitions can at most satisfy that scientific dilettantism which hides its feebleness under a supercilious mask to screen its indolence, or the worldly scepticism which ridicules all that threatens to upset its indifference. But enough of these superficial opinions. Let us study history, the sacred and profane books of all nations, and the last results of experimental science; let us subject all these facts to impartial criticism, inferring similar effects from identical causes, and we shall be forced to give quite another definition of the mystic and the occultist.
                          >
                          > The true mystic is a man who enters into full possession of his inner life, and who, having become cognisant of his sub-consciousness, finds in it, through concentrated meditation and steady discipline, new faculties and enlightenment. These new faculties and this enlightenment instruct him as to the innermost nature of his soul and his relations with that impalpable element which underlies all, with that eternal and supreme reality which religion calls God, and poetry the Divine. The occultist, akin to the mystic, but differing from him as a younger from an elder brother, is a man endowed with intuition and with synthesis, who seeks to penetrate the hidden depths and foundations of Nature by the methods of science and philosophy; that is to say, by observation and reason, methods invariable in principle, but modified in application by being adapted to the descending kingdoms of Spirit or the ascending kingdoms of Nature, according to the vast hierarchy
                          > of beings and the alchemy of the creative Word.
                          >
                          > The mystic, then, is one who seeks for truth, and the divine directly within himself, by a gradual detachment and a veritable birth of his higher soul. If he attains it after prolonged effort, he plunges into his own glowing centre. Then he immerses himself, and identifies himself with that ocean of life which is the primordial Force.
                          >
                          > The occultist, on the other hand, discovers, studies, and contemplates this same Divine outpouring, given forth in diverse portions, endowed, with force, and multiplied to infinity in Nature and in Humanity. According to the profound saying of Paracelsus: he sees in all beings the letters of an alphabet, which, united in man, form the complete and conscious Word of life. The detailed analyses that he makes of them, the syntheses that he constructs with them, are to him as so many images and forecastings of this central Divine, of this Sun of Beauty, of Truth and of Life, which he sees not, but which is reflected and bursts upon his vision in countless mirrors.
                          >
                          > The weapons of the mystic are concentration and inner vision; the weapons of the occultist are intuition and synthesis. Each corresponds to the other; they complete and presuppose each other.
                          >
                          > These two human types are blended in the Adept, in the higher Initiate. No doubt one or the other, and often, both, are met within the founders of great religions and the loftiest philosophies. No doubt also they are to be found again, in a less, but still very remarkable degree, among a certain number of personages who have played a great part in history as reformers, thinkers, poets, artists, statesmen.
                          >
                          > Why, then, should these two types of mind, which represent the highest human faculties, and were formerly the object of universal veneration, usually appear to us now as merely deformed and travestied? Why have they become obliterated? Why should they have fallen into such discredit?
                          >
                          > That is the result of a profound cause existing in an inevitable necessity of human evolution.
                          >
                          > During the last two thousand years, but especially since the sixteenth century, humanity has achieved a tremendous work, namely, the conquest of the globe and the constitution of experimental science, in what concerns the material and visible world.
                          >
                          > That this gigantic and Herculean task should be successfully accomplished, it was necessary that there should be a temporary eclipse of man's transcendental faculties, so that his whole power of observation might be concentrated on the outer world. These faculties, however, have never been extinct or even inactive. They lay dormant in the mass of men; they remained active in the elect, far from the gaze of the vulgar.
                          >
                          > Now, they are showing themselves openly under new forms. Before long they will assume a leading and directing importance in human destinies. I would add that at no period of history, whether among the nations of the ancient Aryan cycle, or in the Semitic civilizations of Asia and Africa â€" whether in the Græco-Latin world, or in the middle ages and in modern times, have these royal faculties, for which positivism would substitute its dreary nomenclature, ever ceased to operate at the beginning and in the background of all great human creations and of all fruitful work. For how can we imagine a thinker, a poet, an inventor, a hero, a master of science or of art, a genius of any kind, without a mighty ray of those two master-faculties which make the mystic and the occultist â€" the inner vision and the sovereign intuition.
                          >
                          > * * *
                          >
                          > Rudolf Steiner is both a mystic and an occultist. These two natures appear in him in perfect harmony. One could not say which of the two predominates over the other. In intermingling and blending, they have become one homogeneous force. Hence a special development in which outward events play but a secondary part.
                          >
                          > Dr. Steiner was born in Upper Austria in 1861. His earliest years were passed in a little town situated on the Leytha, on the borders of Styria, the Carpathians, and Hungary. From childhood his character was serious and concentrated. This was followed by: a youth inwardly illuminated by the most marvellous intuitions, a young manhood encountering terrible trials, and a ripe age crowned by a mission which he had dimly foreseen from his earliest years, but which was only gradually formulated in the struggle for truth and life. This youth passed in a mountainous and secluded region, was happy in its way, thanks to the exceptional faculties that he discovered in himself. He was employed in a Catholic church as a choir boy. The poetry of the worship, the profundity of the symbolism, had a mysterious attraction for him; but, as he possessed the innate gift of seeing souls, one thing terrified him. This was the secret unbelief of the priests, entirely engrossed
                          > in the ritual and the material part of the service. There was another peculiarity: no one, either then or later, allowed himself to talk of any gross superstition in his presence, or to utter any blasphemy, as if those calm and penetrating eyes compelled the speaker to serious thought. In this child, almost always silent, there grew up a quiet and inflexible will, to master things through under standing. That was easier for him than for others, for he possessed from the first that self-mastery, so rare even in the adult, which gives the mastery over others. To this firm will was added a warm, deep, and almost painful sympathy; a kind of pitiful tenderness to all beings and even to inanimate nature. It seemed to him that all souls had in them something divine. But in what a stony crust is, hidden the shining gold! In what hard rock, in what dark gloom lay dormant the precious essence! Vaguely as yet did this idea stir within him â€" he was to develop it
                          > later â€" that the divine soul is present in all men, but in a latent state. It is a sleeping captive that has to be awakened from enchantment.
                          >
                          > To the sight of this young thinker, human souls became transparent, with their troubles, their desires, their paroxysms of hatred or of love. And it was probably owing to the terrible things he saw, that he spoke so little. And yet, what delights, unknown to the world, sprang from this involuntary clairvoyance! Among the remarkable inner revelations of this youth, I will instance only one which was extremely characteristic.
                          >
                          > The vast plains of Hungary, the wild Carpathian forests, the old churches of those mountains in which the monstrance glows brightly as a sun in the darkness of the sanctuary, were not there for nothing, but they were helpful to meditation and contemplation,
                          >
                          > At fifteen years of age Steiner became acquainted with a herbalist at that time staying in his country. The remarkable thing about this man was that he knew not only the species, families, and life of plants in their minutest details, but also their, secret virtues. One would have said that he had spent his life in conversing with the unconscious and fluid soul of herbs and flowers. He had the gift of seeing the vital principle of plants, their etheric body, and what occultism calls the elementals of the vegetable world. He talked of it as of a quite ordinary and natural thing. The calm and coolly scientific tone of his conversation did but still further excite the curiosity and admiration of the youth. Later on, Steiner knew that this strange man was a messenger from the Master, whom as yet he knew not, but who was to be his real initiator, and who was already watching over him from afar.
                          >
                          > What the curious, double-sighted botanist told him, young Steiner found to be in accordance with the logic of things. That did but confirm an inner feeling of long standing, and which more and more forced itself on his mind as the fundamental Law, and as the basis of the Great All. That is to say: the two-fold current which constitutes the very movement of the world, and which might be called the flux and reflux Of the universal life.
                          >
                          > We are all witnesses and are conscious of the outward current of evolution, which urges onward all beings of heaven and of earth â€" stars, plants, animals, and humanity â€" and causes then to move forward towards an infinite future, without our perceiving the initial force which impels then and makes them go on without pause or rest. But there is in the universe an inverse current, which interposes itself and perpetually breaks in on the other. It is that of involution, by which the principles, forces, entities, and souls which come from the invisible world and the kingdom of the Eternal infiltrate and ceaselessly intermingle with the visible reality. No evolution of matter would be comprehensible without this occult and astral current, which is the great propeller of life, with its hierarchy of powers. Thus the Spirit, which contains the future in germ, involves itself in matter; thus matter, which receives the Spirit, evolves towards the future.
                          > While, then, we are moving on blindly towards the unknown future, this future is approaching us consciously, infusing itself in the current of the world and man who elaborate it. Such is the two-fold movement of time, the out-breathing and the in-breathing of the soul of the world, which comes from the Eternal and returns thither.
                          >
                          > From the age of eighteen, young Steiner possessed the spontaneous consciousness of this two-fold current â€" a consciousness which is the condition of all spiritual vision. This vital axiom was forced upon him by a direct and involuntary seeing of things. Thenceforth he had the unmistakable sensation of occult powers which were working behind and through him for his guidance. He gave heed to this force and obeyed its admonitions, for he felt in profound accordance with it.
                          >
                          > This kind of perception, however, formed a separate category in his intellectual life. This class of truths seemed to him something so profound, so mysterious, and so sacred, that he never imagined it possible to express it in words. He fed his soul, thereon, as from a divine fountain, but to have scattered, a drop of it beyond would have seemed to him a profanation.
                          >
                          > Beside this inner and contemplative life, his rational and philosophic mind was powerfully developing. Prom sixteen to seventeen years of age, Rudolf Steiner plunged deeply into the study of Kant, Fichte, and Schelling. When he came to Vienna some years after, he became an ardent admirer of Hegel, whose transcendental idealism borders on occultism; but speculative philosophy did not satisfy him. His positive mind demanded the solid basis of the sciences of observation. So he deeply studied mathematics, chemistry, mineralogy, botany, and zoology, “These studies,” he said, “afford a surer basis for the construction of a spiritual system of the universe than history and literature. The latter, wanting in exact methods, would then throw no side-lights on the vast domain of German science.” Inquiring into everything, enamoured of high art, and an enthusiast for poetry, Steiner nevertheless did not neglect literary studies. As a guide therein he found
                          > an excellent professor in the person of Julius Schröer, a distinguished scholar of the school of the brothers Grimm, who strove to develop in his pupils the art of oratory and of composition. To this distinguished man the young student owed his great and refined literary culture. “In the desert of prevailing materialism,” says Steiner, “his house was to me an oasis of idealism.”
                          >
                          > But this was not yet the Master whom he sought. Amidst these varied studies and deep meditations, he could as yet discern the building of the universe but in a fragmentary way; his inborn intuition prevented any doubt of the divine origin of things and of a spiritual Beyond. A distinctive mark of this extraordinary man was that he never knew any of those crises of doubt and despair which usually accompany the transition to a definite conviction in the life of mystics and of thinkers. Nevertheless, he felt that the central light which illumines and penetrates the whole was still lacking in him. He had reached young manhood, with its terrible problems. What was he going to do with his life? The sphinx of destiny was facing him. How should he solve its problem?
                          >
                          > It was at the age of nineteen that the aspirant to the mysteries met with his guide â€" the Master â€" so long anticipated.
                          >
                          > It is an undoubted fact, admitted by occult tradition and confirmed by experience, that those who seek the higher truth from an impersonal motive find a master to initiate them at the right moments that is to say, when they are ripe for its reception. “Knock, and it shall be opened to you,” said Jesus. That is true with regard to everything, but above all with regard to truth. Only, the desire must be ardent as a flame, in a soul pure as crystal.
                          >
                          > The Master of Rudolf Steiner was one of those men of power who live unknown to the world, under cover of some civil state, to carry out a mission unsuspected by any but their fellows in the Brotherhood of self-sacrificing Masters. They take no ostensible part in human events. To remain unknown is the condition of their power, but their action is only the more efficacious. For they inspire, prepare, and direct those who will act in the sight of all. In the present instance the Master had no difficulty in completing the first and spontaneous initiation of his disciple. He had only, so to speak, to point out to him his own nature, to arm him with his needful weapons. Clearly did he show him the connection between the official and the secret sciences; between the religious and the spiritual forces which are now contending for the guidance of humanity; the antiquity of the occult tradition which holds the hidden threads of history, which mingles them,
                          > separates, and reunites them in the course of ages.
                          >
                          > Swiftly he made him clear the successive stages of inner discipline, in order to attain conscious and intelligent clairvoyance, In a few months the disciple learned from oral teaching the depth and incomparable splendour of the esoteric synthesis. Rudolf Steiner had already sketched for himself his intellectual mission: “To re-unite Science and Religion. To bring back God into Science, and Nature into Religion. Thus to re fertilize both Art and Life.” But how to set about this vast and daring undertaking? How conquer, or rather, how tame and transform the great enemy, the Materialistic science of the day, which is like a terrible dragon covered with its carapace and couched on its huge treasure? How master this dragon of modern science and yoke it to the car of spiritual truth? And, above all, how conquer the bull of public opinion?
                          >
                          > Rudolf Steiner's Master was not in the least like himself. He had not that extreme and feminine sensibility which, though not excluding energy, makes every contact an emotion and instantly turns the suffering of others into a personal pain. He was masculine in spirit, a born ruler of men, looking only at the species, and for whom individuals hardly existed. He spared not himself, and he did not spare others. His will was like a ball which, once shot from the cannon's mouth, goes straight to its mark, sweeping off everything in its way. To the anxious questioning of his disciple he replied, in substance:
                          >
                          > “If thou wouldst fight the enemy, begin by understanding him, Thou wilt conquer the dragon only by penetrating his skin. As to the bull, thou must seize him by the horns. It is in the extremity of distress that thou wilt find thy weapons and thy brothers in the fight. I have shown thee who thou art, now go â€" and be thyself!”
                          >
                          > Rudolf Steiner knew the language of the Masters well enough to understand the rough path that he was thus commanded to tread; but he also understood, that this was the only way to attain the end. He obeyed, and set forth.
                          >
                          > * * *
                          >
                          > From 1880 the life of Rudolf Steiner becomes divided, into three quite distinct periods: from twenty to thirty years of age (1881 â€" 1891), the Viennese period, a time of study and of preparation; from thirty to forty (1891 â€" 1901), the Weimar period, a time of struggle and combat; from forty to forty-six (1901 â€" 1907), the Berlin period, a time of action and of organization, in which his thought crystallised into a living work.
                          >
                          > I pass rapidly over the Vienna period, in which Steiner took the degree of Doctor of Philosophy. He afterwards wrote a series of scientific articles on zoology, geology, and the theory of colours, in which theosophical ideas appear in an idealist clothing. While acting as tutor in several families, with the same conscientious devotion that he gave to everything, he conducted as chief editor a weekly Viennese paper, the Deutsche Wochenschrift. His friendship with the Austrian poetess, Marie Eugénie delle Grazie, cast, as it were, into this period of heavy work a warm ray of sunshine, with a smile of grace and poetry.
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                          > In 1890 Steiner was summoned to collaborate in the archives of Goethe and Schiller at Weimar, to superintend the re-editing of Goethe's scientific works. Shortly after, he published two important works, Truth and Science and The Philosophy of Liberty. “The occult powers that guided me,” he says, “forced, me to introduce spiritualistic ideas imperceptibly into the current literature of the time.” But in these various tasks he was but studying his ground while trying his strength. So distant was the goal that he did not dream of being able to reach it as yet. To travel round the world in a sailing vessel, to cross the Atlantic, the Pacific and the Indian Ocean, in order to return to a European port, would have seemed easier to him. While awaiting the events that would allow him to equip his ship and to launch it on the open sea, he came into touch with two illustrious personalities who helped to determine his intellectual position in the
                          > contemporary world.
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                          > These two persons were the celebrated philosopher, Friedrich Nietzsche, and the no less famous naturalist, Ernst Haeckel.
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                          > Rudolf Steiner had just written an impartial treatise on the author of Zarathustra. In consequence of this, Nietzsche's sister begged the sympathetic critic to come and see her at Naumburg, where her unhappy brother was slowly dying. Madame Foerster took the visitor to the door of the apartment where Nietzsche was lying on a couch in a comatose condition, inert, stupefied. To Steiner there was something very significant in this melancholy sight. In it he saw the final act in the tragedy of the would-be superman.
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                          > Nietzsche, the author of Beyond Good and Evil had not, like the realists of Bismarckian imperialism, renounced idealism, for he was naturally intuitive; but in his individualistic pride he sought to cut off the spiritual world from the universe, and the divine from human consciousness. Instead of placing the superman, of whom he had a poetic vision, in the spiritual kingdom, which is his true sphere, he strove to force him into the material world, which alone was real in his eyes. Hence, in that splendid intellect arose a chaos of ideas and a wild struggle which finally brought on softening of the brain. To explain this particular case, it is needless to bring in atavism or the theory of degeneracy. The frenzied combat of ideas and of contradictory sentiments, of which this brain was the battlefield, was enough. Steiner had done justice to all the genius that marked the innovating ideas of Nietzsche, but this victim of pride, self-destroyed by negation,
                          > was to him none the less a tragic instance of the ruin of a mighty intellect which madly destroys itself in breaking away from spiritual intelligence.
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                          > Madame Foerster did her utmost to enroll Dr. Steiner under her brother's flag. For this she used all her skill, making repeated offers to the young publicist to become editor and commentator of Nietzsche's works. Steiner withstood her insistence as best he could, and ended by taking himself off altogether, for which Madame Foerster never forgave him. She did not know that Rudolf Steiner bore within him the consciousness of a work no less great and more valuable than that of her brother.
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                          > Nietzsche had been merely an interesting episode in the life of the esoteric thinker on the threshold of his battlefield. His meeting with the celebrated naturalist, Ernst Haeckel, on the contrary, marks a most important phase in the development of his thought. Was not the successor of Darwin apparently the most formidable adversary of the spiritualism of this young initiate, of that philosophy which to him was the very essence of his being and the breath of his thought? Indeed, since the broken link between man and animal has been re-joined, since man can no longer believe in a special and supernatural origin, he has begun altogether to doubt his divine origin and destiny. He no longer sees himself as anything but one phenomenon among so many phenomena, a passing form amidst so many forms, a frail and chance link in a blind evolution. Steiner, then, is right in saying; “The mentality deduced from natural sciences is the greatest power of modern
                          > times.” On the other hand, he knew that this system merely reproduces a succession of external forms among, living beings, and not the inner and acting forces of life. He knew it from personal initiation, and a deeper and vaster view of the universe. So also he could exclaim with more assurance than most of our timid spiritualists and startled theologians: “Is the human soul then to rise on the wings of enthusiasm to the summits of the True, the Beautiful, and the Good, only to be swept away into nothingness, like a bubble of the brain?” Yes, Haeckel was the Adversary. It was materialism in arms, the dragon with all his scales, his claws, and his teeth.
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                          > Steiner's desire to understand this man and to do him justice as to all that was great in him, to fathom his theory so far as it was logical and plausible, was only the more intense. In this fact one sees all the loyalty and all the greatness of his comprehensive mind.
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                          > The materialistic conclusions of Haeckel could have no influence on his own ideas which came to him from a different science; but he had a presentiment that in the indisputable discoveries of the naturalist he should find the surest basis of an evolutionary spiritualism and a rational theosophy.
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                          > He began, then, to study eagerly the History of Natural Creation. In it Haeckel gives a fascinating picture of the evolution of species, from the amoeba to man. In it he shows the successive growth of organs, and the physiological process by which living beings have raised themselves to organisms more and more complex and more and more perfect. But in this stupendous transformation, which implies millions and millions of years, he never explains the initial force of this universal ascent, nor the series of special impulses which cause beings to rise step by step. To these primordial questions, Haeckel has never been able to reply except by admitting spontaneous generation [note 2], which is tantamount to a miracle as great as the creation of man by God from a clod of earth. To a theosophist like Steiner, on the other hand, the cosmic force which elaborates the world comprises in its spheres, fitted one into another, the myriad's of souls which
                          > crystallise and incarnate ceaselessly in all beings. He, who saw the underside of creation, could but recognise and admire the extent, of the all-round gaze with which Haeckel surveyed his above. It was in vain that the naturalist would deny the divine Author of the universal schemes he proved it in spite of himself, in so well describing His work. As to the theosophist, he greeted, in the surging of species and in the breath which urges them onward â€" Man in the making, the very thought of God the visible expression of the planetary Word [note 3].
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                          > While thus pursuing his studies, Rudolf Steiner recalled the saying of his Masters “To conquer the dragon, his skin must be penetrated.” While stealing within the carapace of present-day materialism, he had seized his weapons. Henceforth he was ready for the combat. He needed but a field of action to give battle, and a powerful aid to uphold him therein. He was to find his field in the Theosophical Society, and his aid in a remarkable woman.
                          >
                          > In 1897 Rudolf Steiner went to Berlin to conduct a literary magazine, and to give lectures there.
                          >
                          > On his arrival, he found there a branch of the Theosophical Society. The German branch of this Society was always noted for its great independence, which is natural in a country of transcendental philosophy and of fastidious criticism. It had already made a considerable contribution to occult literature through the interesting periodical, The Sphinx, conducted by Dr. Hübbe-Schleiden, and Dr. Carl du Prel's book â€" Philosophie der Mystik. But, the leaders having retired, it was almost over with the group. Great discussions and petty wranglings divided the theosophists beyond the Rhine. Should Rudolf Steiner enter the Theosophical Society? This question forced itself urgently upon him, and it was of the utmost gravity, both for himself and for his cause.
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                          > Through his first Master, through the brotherhood with which he was associated, and by his own innermost nature, Steiner belongs to another school of occultism, I mean to the esoteric Christianity of the West, and most especially to the Rosicrucian initiation.
                          >
                          > After nature consideration he resolved to join the Theosophical Society of which he became a member in 1902. He did not, however, enter it as a pupil of the Eastern tradition, but as an initiate of Rosicrucian esotericism who gladly recognised the profound depth of the Hindu Wisdom and offered it a brotherly hand to make a magnetic link between the two. He understood that the two traditions were not meant to contend with each other, but to act in concert, with complete independence, and thus to work for the common good of civilisation. The Hindu tradition, in fact, contains the greatest treasure of occult science as regards cosmogony and the prehistoric periods of humanity, while the tradition of Christian and Western esotericism looks from its immeasurable height upon the far-off future and the final destinies of our race. For the past contains and prepares the future, as the future issues from the past and completes it.
                          >
                          > Rudolf Steiner was assisted in his work by a powerful recruit and one of inestimable value in the propagandist work that he was about to undertake.
                          >
                          > Mlle. Marie von Sivers, a Russian by birth, and of an unusually varied cosmopolitan education (she writes and speaks Russian, French, German, and English equally well), had herself also reached Theosophy by other roads, after long seeking for the truth which illumines all because it illumines the very depths of our own being. The extreme refinement of her aristocratic nature, at once modest and proud, her great and delicate sensitiveness, the extent and balance of her intelligence, her artistic and mental endowments, all made her wonderfully fitted for the part of an agent and an apostle. The Oriental theosophy had attracted and delighted her without altogether convincing her. The lectures of Dr. Steiner gave her the light which convinces by casting its beams on all sides, as from a transplendent centre. Independent and free, she, like many Russians in good society, sought for some ideal work to which she could devote all her energies. She had found it.
                          > Dr. Steiner having been appointed General Secretary of the German Section of the Theosophical Society, Mlle. Marie von Sivers became his assistant. From that time, in spreading the work throughout Germany and the adjacent countries, she displayed a real genius for organisation, maintained with unwearied activity.
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                          > As for Rudolf Steiner, he had already given ample proof of his profound thought and his eloquence. He knew himself, and he was master of himself. But such faith, such devotion must have increased his energy a hundred-fold, and given wings to his words. His writings on esoteric questions followed one another in rapid succession [note 4].
                          >
                          > He delivered lectures in Berlin, Leipzig, Cassel, Munich, Stuttgart, Vienna, Budapest, etc. All his books are of a high standard. He is equally skilled in the deduction of ideas in philosophical order, and in rigorous analysis of scientific facts. And when he so chooses, he can give a poetical form to his thought, in original and striking imagery. But his whole self is shown only by his presence and his speech, private or public. The characteristic of his eloquence is a singular force, always gentle in expression, resulting undoubtedly from perfect serenity of soul combined with wonderful clearness of mind. Added to this at times is an inner and mysterious vibration which makes itself felt by the listener from the very first words. Never a word that could shock or jar. From argument to argument, from analogy to analogy, he leads you on from the known, to the unknown. Whether following up the comparative development of the earth and of man, according to
                          > occult tradition, through the Lemurian, Atlantean, Asiatic, and European periods; whether explaining the physiological and psychic constitution of man as he now is; whether enumerating the stages of Rosicrucian initiation, or commenting on the Gospel of St. John and the Apocalypse, or applying his root-ideas to mythology, history, and literature, that which dominates and guides his discourse is ever this power of synthesis, which co-ordinates facts under one ruling idea and gathers them together in one harmonious vision. And it is ever this inward and contagious fervour this secret music of the soul, which is, as it were, a subtle melody in harmony with the Universal Soul.
                          >
                          > Such, at least, is what I felt on first meeting him and listening to him two years ago. I could not better describe this undefinable feeling than be recalling, the saying of a poet-friend to whom I was showing the portrait of the German theosophist. Standing before those deep and clear-seeing eyes, before that countenance, hollowed by inward struggles, moulded by a lofty spirit which has proved its balance on the heights and its calm in the depths, ray friend exclaimed: “Behold a master of himself and of life!”
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                          > Notes:
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                          > 1 Translated by kind permission of the author from the introduction to Le Mystère Chrétien et les Mystères Antiques. Traduit de l'allemand par Edouard Schuré, Librairie académique, Perrin & Co., 1908, Paris.
                          >
                          > 2 A speech delivered in Paris, 28th August 1878. See also Haeckel's History of Natural Creation, 13th lecture.
                          >
                          > 3 This is how Dr. Steiner himself describes the famous German naturalists “Haeckel's personality is captivating. It is the most complete contrast to the tone of his writings. If Haeckel had but made a slight study of the philosophy of which he speaks, not even as a dilettante, but like a child, he would have drawn the most lofty spiritual conclusions from his phylo-genetic studies. Haeckel's doctrine is grand, but Haeckel himself is the worst of commentators on his doctrine. It is not by showing our contemporaries the weak points in Haeckel's doctrine that we can promote intellectual progress, but by pointing out to them the grandeur of his phylo-genetic thought.” Steiner has developed these ideas in two works; Welt und Lebensanschauungen im 19ten Jahrhundert (Theories of the Universe, and of Life in the Nineteenth Century), and Haeckel und seine Gegner (Haeckel and his Opponents).
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                          > 4 Die Mystik, im Aufgange des neuzeitlichen Geisteslebens (1901); Das Christentum als Mystische Tatsache (1902); Theosophie (1904). He is now preparing an important book, which will no doubt be his chief work, and which is to be called Geheimwissenschaft (Occult Science).
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                          > "If there is something more powerful than destiny, this must be the human being who bears destiny unshaken." Rudolf Steiner
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