Why should Merezhkovsky be part of Michael School research? Because
Merezhkovsky stands at the very center of the reverberating 1933
Christ Event and had tuned his soul to its unfolding future
potential. We are down stream in time. We probably cannot find most
of his work and this is a tragedy. But in understanding the full
depth of Spiritual Science we have to approach Julian the Apostate
with intense interest. Why is that? Because the Mother of Parsifal,
Herzeloyde put restraints on the budding Parsifal. The mother of
Parsifal was none other than Julian the Apostate.
We find the Mother of Herzeloyde in the Grail community. The same
community of striving that we are part of. In the Karmic insights
around Herzeloyde we follow the destiny of Herzeloyde as She, became
He, the famous Tycho De Brahe. Here Mars and Kepler and the Star
wisdom arise once more from the Heart of Herzeloyde. In studying
Herzeloyde and the birth of Parsifual we see the extended karma that
the Angels chose in regards to bringing Parsifal into the realm
where the new Christianity that Julian the Apostate desired, a
Cosmic Christianity would arise in her son, Parsifal. It is
Here the Michael School carries the thread and indeed Steiner as
Schionatulander, who also lived at the time of Parsifal, was killed
so Parsifal could unfold is mission. This means that the Goetheanum
was held back, to become the full body of the Science of the Grail.
In summary; Lost biographies of such patterns, feelings, soul
portraits are tragic. Here we find the trail from Julian the
Apostate; Herzeloyde, Tycho Dr Brahe and we marvel at what
enrichment of weaving threads lead us as well to the Michael School.
"Dimitry Sergeyevich Merezhkovsky (1865-1941) wrote THE DEATH OF THE
GODS (Julian the Apostate) some ninety years ago as the first part
of a trilogy entitled "Christ and Anti-Christ"; the other two
novels, appearing several years later, featured Leonardo da Vinci
and Peter the Great as their protagonists. The purpose of this
trilogy was to express Merezhkovsky's religious philosophy, a
synthesis of the pagan celebration of the flesh and the christian
cult of the spirit which he called "The New Road".
Merezhkovsky's beautifully written account of the life of Flavius
Claudius Julianus (331-363), while fiction, closely follows
historical facts. The religious-philosophical pronouncements of
Merezhkovsky's Julian are of course colored by the author's own
beliefs, but they are rousing and wonderful nevertheless; and for a
supposed pagan-christian synthesis, the emphasis here is strongly on
the pagan side: the book is a veritable tour de force of exotic
As THE DEATH OF THE GODS opens, Julian is a young boy exiled in
Cappodocia, his father and other kin having been murdered 'in the
name of Christ' by his cousin, the power-hungry Emperor Constantius.
The boy receives religious instruction in Arian christianity, but
his soul instinctively recoils in horror at the life-hating gloom
and doom permeating the dogmatic sect of the "Galilean". By
contrast, his spirit is refreshed and enthused by studies of the
ancient Greeks, particularly Homer and Socrates. But hovering above
all of this is the everpresent threat of death at the hands of a
hostile ruler, and Julian grows up with this morbid spectre
constantly in mind.
This doesn't defeat his fundamental life affirmation, however.
Visiting an old temple dedicated to Aphrodite, Julian is impressed
by its joyous simplicity and openness to Nature, so invigoratingly
different from the claustrophobic miasma of christian ceremony; and
he has a rapturous religious experience before the beauteous statue
of love's goddess.
That ecstacy doesn't last, unfortunately, and Julian becomes a truth-
seeking young adult, tormented by the mysteries of existence. He
appeals for enlightenment to his teacher Iamblicus, who propounds a
pantheistic Neoplatonist gnostic gospel:
"... God neither cometh nor goeth away - He doth but appear. Behold -
- there He stands! He is a negation of the world, of everything that
is. He is naught, -- He is all... It is He who fills the Universe,
who imbues the very atoms with His breath, who illuminates all
matter - He, Chaos, an object of terror for the Gods even as the
evening sun gilds the dark cloud... Over-the eternal ladder of birth
and death, the souls of all creatures ascend and descend toward Him
and away from Him. They try to depart from the Father, and can not.
Every soul would fain be itself God, but in vain; it sorrows after
the Father's bosom; upon earth it hath no peace; it thirsteth to
return to the Sole One. We must return to Him, and then all shall be
God, and God shall be in all... All universes, all stars, and the
sea... and the earth, and the beasts, and plants and men -- all
these be Nature's dreams of God... the soul of man is Nature with
her slumbrous eye-lids opened, awakened, and ready to behold God no
longer in a dream, but in reality, face to face... There, in the
kingdom of the eternal Mothers, in the bosom of the Universal Soul,
are secreted the seeds, the Idea-Form of all that is and has been
and shall be; there is secreted the Logos-embryo both of the
grasshopper and of the blade of grass and of an Olympian God... He
himself is Light. He doth penetrate all the soul and doth transmute
it into Himself. The soul doth become God, or, to put it better,
doth but recall that through all the eternity of eternities it hath
been and shall ever be God. Such, my son, is the Life of the
But these words of wisdom don't fully satisfy Julian; his heart
still seethes with disquiet, raging at the vulgar christian mobs who
revel in the downfall of the noble gods. He consults numerous
philosophers in a desperate search for intellectual and emotional
fulfillment. Eventually Julian joins a mystery-religion cult, and
during an hallucinatory initiation rite he has a sou-searing vision
of christian and pagan archetypes, all appealing for his loyalty.
The "Hierophant" - a sort of pagan guru - helps Julian to figure it
"Thou mayest put questions."
"Didst thou summon Him?" uttered Julian.
"Nay. But when one string of a lyre quivers, another will respond to
it, opposite answers to opposite."
"Wherefore, then, is there such might in His words, if they be
"They are truth."
"What sayest thou? Then the words of the Titan and the Angel are
"They, too, are the truth."
"Thou tempest me..."
"Neither myself nor the complete truth is tempting or extraordinary.
If thou fearest, keep silent."
"I fear not. Tell all. Are the Galileans right?"
"Wherefore, then, did I make the renunciations?"
"There is also another truth."
"Nay. The equal of that which thou didst renounce."
"But what is one to believe in? Is there God?"
"Both there and here. Serve Ahriman, serve Ormuzd, as thou wilt; but
remember: both are equal; the Kingdom of the Devil is equal to the
Kingdom of God."
"Whither is one to go?"
"Choose one of the two paths, and halt not."
"If thou dost believe in Him, take up the Cross, follow Him, as he
hath ordained. Be poor in spirit, be chaste, be a lamb without voice
in the hands of executioners; flee to the desert; give up thy flesh
and thy spirit to Him; suffer, believe. This is one of the two
paths: the great martyrs among the Galileans attain the same freedom
as Prometheus and Lucifer."
"I do not want it."
"Then choose thou the other path: be strong and free; pity not, love
not, forgive not; revolt and vanquish all things; believe not, and
come to know all things. And the universe shall be thine, and thou
shall be even as the Titan and the Angel of the Morning Star."
"I can not forget that in the words of the Galilean there is also
truth; I can not endure two truths..."
"If thou canst not, thou shalt be even as all mortals. 'Tis better
to perish. But thou canst, Dare. Thou shalt be Caesar."
"I - - Caesar?"
"Thou shalt have under thy sway that which not even the hero of
Macedonia had. The Sun, the God Mithra, crowneth thee with his
purple. 'Tis the purple of Geesar. All is thine. Dare!" "What need
have I of all, if there be not one sole truth; if there be not God
whom I seek?" "Find Him. Make one, if thou canst, of the truth of
the Titan and the truth of the Galilean, and thou shall be the
greatest of all that are born of women on earth."