Monday, November 16, 2015

Zarathustra, Hermes, and Moses: Hebraic History: the development of Jahve-consciousness


The Gospel of Matthew. Lecture 2 of 12.
Rudolf Steiner, September 2, 1910:

    In the opening lines of the Gospel of Matthew emphasis is laid on the descent of the physical nature of the Jesus of this Gospel from Abraham. The fact of most importance to the spiritual scientist is that by inheritance throughout thrice fourteen generations this individual bore within him an extract of the whole race of Abraham. He is the same individual who is spoken of as Zoroaster or Zarathustra.
In the last lecture we described the external conditions in which Zarathustra worked. Something must now be said of the opinions and ideas that obtained in his immediate circle.
In that district where in very far-off ages Zarathustra worked, conceptions and ideas flourished that, in their broad outlines, were of profound importance. It needs but a few extracts from what since earliest times has been regarded as the teaching of the first Zarathustra to show how deeply these affected the thought of the whole post-Atlantean period. Even external history relates how the teaching of Zarathustra proceeded from two principles, which we describe as the principle of Ormuzd, the beneficent being of light, and Ahriman, the dark being of evil. At the same time historical descriptions of this religious system trace the origin of these two principles back to a single common principle: Zeruane Akarene. It is customary to translate Zeruane Akarene as ‘Uncreated Time.’ It may, therefore, be said that the teaching of Zarathustra leads back to an original principle, in  which we have to recognize quiescent Time, Time flowing on in its universal course. The very meaning of the word shows us that it is unnecessary to question further as to the origin of this Time, this revolution of Time.
True, the external abstract thinking of man will hardly ever refrain from inquiring again and again after the cause of this cause, forever driving his conceptions back, forever seeking the primal cause. But the spiritual scientist realizes through deep meditation that questionings about the beginnings of things must cease somewhere. To continue them beyond a certain point is merely to play with thinking, as is shown clearly in Occult Science. It is stated there that when wheel tracks are seen on a road it may well be asked whence they came. The answer will probably be that they were caused by the wheels of a carriage. A query as to the reason for the wheels on the carriage may produce the information that they were needed to enable it to travel along the road. A further inquiry as to the cause of this may bring the reply that someone wished to travel along the road. Ultimately we arrive at the resolve of the man which led him to travel along the road. Here it is advisable to stop, for further inquiries would inevitably lead to losing one's way in a maze of questions.
It is the same as regards great universal questions: a halt must be made somewhere — made at what lies at the fountain of the teaching of Zarathustra: at Time, calm, onflowing Time. Then, according to Zarathustra, there proceeded from Time, Ormuzd, the principle of Light, and Ahriman, the evil principle of Darkness. The profound meaning underlying this Iranian or old Persian idea is that the wickedness in the world, all that in its physical form is described as darkness, was not originally wicked, dark, and evil. In the same way the wolf was originally good, but when left to itself it degenerated so that Ahrimanic forces could be active in it. To the Iranians or Persians evil came to pass through something that at one time — a time suited to it — was good, retaining its form on into a later age with which it was out of harmony. To them, all that was black and evil arose through a form which was good in one age, continuing on into a later age, instead of adapting itself to change. Through the clashing of such forms of being with the more advanced ones of a later time, the struggle between good and evil arose. Evil is therefore not absolute evil, but misplaced good, something that was good in an earlier time. There, where earlier conditions did not as yet come into collision with later conditions, enduring Time rolled on, Time that was undifferentiated, not yet separated into individual moments.
Such is the very important point of view expressed in Zarathustrianism; and this should be recognized as the fundamental principle of the teaching of Zarathustra among the earliest post-Atlantean peoples, and must be associated with the facts given in the first lecture. The people influenced by him had, above all, insight into the necessity for the birth of this duality from out the uniform stream of Time, and for the coming of opposition, which opposition would only be overcome in the course of time. We see the necessity that the new should arise and the old remain behind; that in the balance between the old and the new the goal of the universe, and especially the goal of the Earth, will gradually be attained. It is this point of view that lies at the root of all that higher development which has sprung from Zarathustrianism.
The impression made by the influence of Zarathustra on subsequent ages was strong and deep. It was possible through the fact that having reached the highest summit of initiation attainable at that time, he had also trained two pupils. These pupils I have spoken of before. To one he taught everything connected with the mystery of Space as it is spread around us, and therewith the mystery of all things contemporaneous. To the other he imparted the mystery of the flight of Time, the mystery of development and of evolution. I have also already indicated that at a definite point of time of such a discipleship as existed between these two great disciples and Zarathustra something quite special enters: the teacher can sacrifice part of his own being to his disciples. And Zarathustra, as he was in his Zarathustra-age, gave up to his pupils something of his own being: he sacrificed his own etheric and astral bodies. His individuality, his own inmost being, he retained for future incarnations; but his remarkable astral ‘garment,’ in which he had lived as Zarathustra in the earliest post-Atlantean periods, which had attained such a degree of perfection and was so permeated by his whole being that instead of dispersing like that of an ordinary man, it remained intact — he gave this to another. The depth and power of the individuality of this great initiate made this possible, and this is why the astral body of Zarathustra persisted. Similarly his etheric body remained also intact.
According to occult investigation, one of these pupils, the one who had received knowledge concerning the mystery of Space, of all that fills space contemporaneously, reincarnated as that personality known to history as Thoth or Hermes of the Egyptians. Hermes had not only to establish in himself what he had received from Zarathustra in an earlier incarnation, but he had to establish it more firmly; this he was able to do in the Holy Mysteries, because he had received into himself the astral sheath of the great initiate. Permeated by the teaching of Zarathustra, and filled by his astral nature, the individuality of this pupil was born again as Hermes, the inaugurator of the civilization of Egypt. We have, therefore, a direct member or principle of the being of Zarathustra in the Egyptian Hermes. With this principle, and with what he had brought with him of the teaching of Zarathustra, Hermes was able to give the impulse for all that was best and of greatest moment in Egyptian civilization. Naturally, a suitable race was necessary in order that the work of the messenger of Zarathustra might be effective. A race promising a fruitful soil for the development of this work could only be found among those Atlantean wanderers who had taken the more southern way and had settled in East Africa and had retained much of their old clairvoyance. The essential soul nature of this race was quick to receive the wisdom of Hermes, and in this way Egyptian civilization arose. It was a very special type of civilization. You must try to realize how all that is included in the mysteries of contemporaneous things, of that which exists side by side in space, was contained in the wisdom of Hermes — all this had been entrusted to him as a precious gift from Zarathustra, so that in his own being Hermes possessed the most important teachings that Zarathustra had to impart.
It has often been stated that the most characteristic teaching of Zarathustra referred to the external sunlight and the external physical light-body of the Sun as the outer sheath of an exalted spiritual being. What was confided to Hermes was the mystery of that which as being underlies all Nature, all space, and everything contemporaneous, yet which advances ever in time from epoch to epoch, and reveals itself in certain epochs. Hermes knew what comes from the Sun, and what through the Sun continues to develop. This knowledge he implanted in the souls of the Egyptians, who retained a memory of the Atlantean Sun Mysteries and were, therefore, specially adapted to receive his teachings. All this, within the advancing line of evolution, was in the soul of Hermes, as well as in all  those souls ripe to absorb his wisdom.
The mission of the second of Zarathustra's pupils was very different. Upon him had been bestowed the secrets of the passing of Time. He had to experience within himself the conflict between the old and the new, how in evolution something was active as opposition, as polarity. As already stated, this pupil had also received part of the being of Zarathustra; on reincarnating he could therefore receive the sacrifice of Zarathustra.
Thus, while the individuality of Zarathustra remained intact, his sheaths were separated from him, they endured and were not dispersed, for they were held together by such a mighty individual. This second pupil — to whom was imparted the wisdom concerning Time in contradistinction to that concerning Space — received at a specific moment of his reincarnated existence the etheric body of Zarathustra, which had been sacrificed in the same way as his astral body. This reborn pupil was none other than Moses. Moses received in quite early childhood the fully preserved etheric body of Zarathustra.
Our religious documents — which are really founded on occultism — contain all this, though in a  veiled form. In them we find suggestions of the secrets revealed through occult investigation. As Moses was the reincarnated pupil of Zarathustra and had received his etheric body, something quite unusual had to take place in him. This is recorded in the Scriptures. Before he could receive the ordinary impressions from his surroundings like another human being, before he could descend with his individuality so as to receive impressions from the external world, there had to percolate into his being that which he was to receive as a marvellous inheritance from Zarathustra. This fact is expressed in the symbolic legend which relates that Moses was placed in a casket and lowered to the river. This should be accepted as indicating a remarkable initiation.
Initiation consists in a man being withdrawn from the world for a certain time, during which he slowly absorbs what has been given to him. While thus withdrawn, Moses was able to be united at the right moment with the etheric body of Zarathustra that had been preserved for this purpose. The wonderful wisdom concerning Time, the gift of Zarathustra in an earlier period, was then able to blossom within him; he gave this wisdom to his people in a series of pictures fitted to their understanding. Hence from Moses we have those mighty pictures of Genesis, those imaginations dealing with the wisdom of Time, of the ages as they succeed one another, received from Zarathustra This was a reborn knowledge — a reborn wisdom — received by him, and was firmly established in his inner nature since he had received the etheric sheath of Zarathustra himself.
An initiate is not only needed as inaugurator of a new civilization for the advancement of the human race, but he must have a suitable medium in which to work, a race fitted to receive the germ of this new civilization. To understand the folk-soul, the folk-germ in which what had been received by Moses from Zarathustra was to be planted, it would be well to consider more exactly the peculiar wisdom of Moses.
In a former incarnation, Moses as Zarathustra's pupil had received the wisdom concerning Time, and that secret which we referred to as the ‘opposition between the earlier and the later’ that arises in every age. If the wisdom of Moses was to enter human evolution it had to be established as a polarity to that other wisdom, already in existence, the wisdom of Hermes. And this took place.
Hermes had received direct Sun-wisdom from Zarathustra: that is to say, through his astral body he had gained knowledge of the being dwelling mysteriously within the outer physical sheath of light — the body of the Sun. With Moses it was otherwise. Moses, whose wisdom was connected with the denser etheric body, received the Sun-wisdom less directly. His was not that wisdom which looks up to the Sun asking: “Does not everything come forth from the being of the Sun?”; but he was the recipient of a contrasting knowledge, the wisdom that understood earthly things, things that had become dense and fixed, and appeared old, though not degenerate — Earth-wisdom in contrast to direct Sun-wisdom. Earth-wisdom was indirect Sun-wisdom. It derived its life from the Sun, yet was of the Earth. Moses declared the mystery of the Earth's origin, of the formation of the solid Earth after the withdrawal of the Sun, and told how man evolved on it. This is revealed to our inward, not our outward, vision; and now we see how and why the teaching of Hermes presents such a vivid contrast to that of Moses.
There are certain people today who consider all such problems on the principle that in the night all cows are grey. They can only see resemblances, and are enchanted when, for instance, some likeness between the Hermetic and Mosaic teachings is discovered; here they find a trinity, there a trinity, there a quaternary, and here a quaternary. This leads nowhere. It is like someone training a botanist by pointing out the likeness between a rose and a carnation, but omitting the differences. Through spiritual science we learn in what way both beings and forms of knowledge differ. The wisdom of Moses was quite different from that of Hermes, even though both proceeded from Zarathustra. As unity divides and manifests itself in various ways, so Zarathustra imparted to his two pupils revelations of a very different kind.
When we are steeped in the influences streaming from the wisdom of Hermes we become aware of all that fills the world with light, of the origin of the world, and how this was affected by the light; but we do not learn from him how, in all development, the earlier influences the later, how this brings about strife between past and present, and the opposition of Light to Darkness. Earthly wisdom, the wisdom concerning the development of the Earth and of man after the separation from the Sun, is nowhere to be found in the teaching of Hermes. But it was the special mission of Moses to make the development of the Earth, after its separation from the Sun, comprehensible to man. Hermes brought us Sun-wisdom; Moses Earth-wisdom. Moses, with his Zarathustrian inheritance, taught of the dawn of earthly existence and of the earthly evolution of man. He starts from the things of Earth, but these earthly things, though separated from the Sun, still contained, if weakened, something of the nature of the Sun. Therefore the Earth-wisdom of Moses had to encounter the Sun-wisdom of Hermes in concrete existence. These two streams of wisdom had to meet. This is shown most wonderfully in the initiation of Moses in Egypt, where he came in contact with the Hermes-wisdom. In the birth of Moses in Egypt, in the sojourning of his people there, in the conflict between them and the Egyptians, who were the people of Hermes, is seen the reflection in external life of the clashing of the Earth-wisdom with the Sun-wisdom. Both had originated with Zarathustra, and though they followed entirely different courses of evolution, they had to work together and to coincide.
There is a certain kind of knowledge, one closely connected with the profound secrets of human and earthly existence, which in accordance with the methods of the Mysteries is always expressed in a special way. This was referred to in Munich in the lectures on the Biblical Secrets of Creation. There it was shown how unusually difficult it is to speak in ordinary language of such mighty truths, truths comprising not only the deepest mysteries of man but of the universe. We are often hampered by words, for they have their precise meaning determined by long usage; and when endeavoring to express the mighty facts revealed inwardly to the soul, we often find ourselves in conflict with the feeble instrument of speech, which is really in a certain respect so extraordinarily inadequate.
The greatest triviality of the newer culture in general that has been uttered in the course of the nineteenth century is that every truth can be expressed simply, and that the mode of expression is the criterion of whether someone possesses this truth or not. Such a statement only shows that those who use it are not in possession of absolute truth, but only of those truths which, in the course of centuries,  have been communicated in words, the form of which they only alter a little. For such people words suffice: they are quite unaware of the great struggle which must sometimes be carried on with words. This struggle becomes apparent whenever the soul strives to express what is grand and exalted. I spoke in Munich of how in the Rosicrucian Mystery Drama, The Portal of Initiation, at the end of the scene in the room provided for meditation, there was for me a very great difficulty with language. What the hierophant had to say to the pupil could only be expressed in a most restricted way through the feeble instrument of speech.
Within the Holy Mysteries, however, the most profound secrets had to be expressed. There the inadequacy of speech to call up the images of reality was felt most strongly. Hence the age-long effort in the Mysteries to find other means to express the inner experiences of the soul. These feeble means of expression — words — have for centuries been reserved for external intercourse, but the pictures and images seen when men turned their gaze toward the heavenly spaces have proved far more suitable. The constellations, the rising of a star at a certain time, the occultation of a certain star by another at a definite time — such pictures were used to express experiences within the human soul.
Let us suppose that someone desired to say that a great event was to take place at a certain time, because at that particular moment a human soul would be sufficiently ripe to receive a great experience and to pass this on to his people; or that some nation, or a large part of mankind, having reached a certain high stage of ripeness, a certain individuality could appear among them, coming perhaps from a quite other direction. In such a case the climax of development of the individual would coincide with the highest point of development of the folk-soul. No words are sufficiently exalted to convey the full meaning of such an event. Therefore it was expressed in this wise: The coincidence of the climax of power of an individual with the climax of power of a folk-soul is as when the Sun is in the constellation of Leo and thence sends us its light. The constellation of the Lion is here chosen to represent, in a pictorial way, something that had to be expressed as taking place with utmost power in human evolution. What could be seen thus outwardly in cosmic space was used as a means of expressing something taking place in humanity. Certain expressions found in human history have arisen in this way; they are taken from the movements of the heavenly bodies, and are the method used to denote spiritual facts.
When it is stated, for example, that the Sun is in the sign of Leo, or that through some event in the heavens, such as an eclipse of the Sun by a certain constellation, a fact in human evolution is symbolically expressed, it may very well happen that people reverse this and suppose, in a trivial way, that all the events relating to mankind's history were myths clothed in the motions of the stars, whereas the truth is that incidents in the life of humanity were expressed by means of images taken from the constellations.
This connection with the cosmos ought to fill us with certain feelings of reverence toward all we are told concerning the great events of human evolution, when we find these expressed in images taken from cosmic existence. But there is, nevertheless, an intimate connection between the existence of the whole cosmos and the life of man: this is, that events taking place on Earth are a reflection of cosmic events. Thus the meeting of the Sun-wisdom of Hermes with the Earth-wisdom of Moses in Egypt is, in a certain way, a reflection of cosmic activities. Picture to yourselves that certain forces streaming from the Sun to the Earth meet others streaming from the Earth into cosmic space. It is not a matter of indifference where these two forces meet; but according as the meeting be near or far, the result of the outgoing and incoming forces is different.
Now, the contact of the wisdom of Hermes with that of Moses was pictured in the Mysteries of ancient Egypt as representing something that, according also to spiritual science, had previously taken place in the cosmos. We know that early in evolution the Sun separated from the Earth, leaving the Moon for a period within the Earth. Later a part of this globe separated from the Earth, and remained as the present Moon. Thus the Earth sent a portion of itself, as Moon, into universal space, toward the Sun. We may think of the remarkable occurrence of the meeting of the Earth-wisdom of Moses with the Sun-wisdom of Hermes as comparable with this streaming forth of the Earth-forces toward the Sun. One might say: The wisdom of Moses, in its further course, after separating from the Sun-wisdom of Zarathustra, developed as the wisdom of the Earth and of men in such a way that it drew again toward the sun, absorbing and filling itself with direct solar wisdom. The Earth was destined to receive direct Sun-wisdom only to a certain extent, then to develop further alone and independently. The wisdom of Moses, therefore, only remained in Egypt until it had absorbed sufficient for its needs. Then came the exodus of the children of Israel from Egypt, in order that the Sun-wisdom taken up by the Earth-wisdom might be assimilated and brought to greater self-dependence.
The wisdom of Moses was twofold. One part was developed under the sheltering wing of the Hermes-wisdom which it continually absorbed from every side; then, after the exodus from Egypt, it separated from this development, continued further within itself, and later passed through three stages. Toward what should this wisdom evolve? What is its task? Its ultimate task was to find its way back from the Earth to the Sun. It had become earthly wisdom. Moses was born, with all he inherited from Zarathustra, as a wise man of Earth. He was to find the way back, and he sought it in three stages, the first being that in which he absorbed the wisdom of Hermes. These stages are again best expressed in the images drawn from cosmic events. When what takes place upon the Earth streams back in space from the Earth toward the Sun, it first encounters what is of the nature of Mercury (in ordinary astronomy; the Mercury of astronomy is the Venus of Occult Science), then that of Venus, and ultimately that which is of the nature of the Sun. The soul of Moses had to develop his Zarathustrian inheritance in inner experiences in such a way that he might return and find once more what appertained to the Sun. In order to do this he had to attain a certain degree of development. The wisdom Moses had implanted in western culture had to develop according to the way he gave it to his people. The wisdom he had gained from Hermes, and which came to him like the direct rays of the sun, he had to develop anew, and reflect it back again in a changed form, after he had absorbed some part of it.
Now we are told that Hermes, who was later called ‘Mercury,’ brought to his people science and art, that is, external knowledge and art, in a form suitable to them. But it was in a different and almost opposite way that the wisdom of Moses attained to the Hermes-Mercury standpoint. Moses had himself to develop the wisdom of Hermes further. This is shown in the progress of the Hebrew people up to the age and reign of David. David, who is presented to us as the royal singer of Psalms and holy prophet, who as a man of God worked both as warrior and harpist, is the Hermes, or Mercury, of the Hebrew people. That stream of the Hebrew folk had now so far evolved that it had developed an independent form of Hermetic or Mercury wisdom. At the time of David the wisdom received from Hermes had reached the Mercury sphere, or Mercury stage, on its return journey. It then continued to the region of Venus. This came to pass for the Hebrews when the Moses-wisdom, or rather that version of it which had endured as his wisdom for hundreds of years, had to unite with an entirely different element, with a stream issuing from another direction.
Just as that which streams back in space from the Earth toward the Sun encounters Venus, so the wisdom of Moses encountered an Asiatic wisdom that came from another direction during the Babylonian Captivity. The Moses-wisdom came in touch with the weakened form of another wisdom in the Mysteries of Babylon and Chaldea. Like a wanderer who, having acquired knowledge of the Earth, leaves it for the Mercury sphere, and thence passes on to Venus desirous of experiencing the sunlight as it is felt there, so the Moses-wisdom, having received the direct Sun-wisdom from the holy teachings of Zarathustra, passed over in a weakened form to the mystery schools of Chaldea and Babylon. The wisdom of Moses experienced this weakening during the Babylonian captivity, where it united with all that had penetrated into the lands of the Tigris and Euphrates. Here something else happened.
In the sanctuaries which the wise men among the Hebrews were obliged to frequent during their captivity, the wisdom of Moses was directly impregnated with the qualities of the Sun-wisdom. For at this time Zarathustra was himself incarnated and taught in the mystery schools of the Tigris and Euphrates, and was known to the learned among the Hebrews. He who had relinquished part of his wisdom so that he might receive it back again was himself teaching at this time. He had frequently reincarnated, and in this incarnation, in which he was known as Zarathos or Nazarathos, he taught the captive Jews in Babylon.
Thus in the course of its further progress the wisdom of Moses came in touch with what Zarathustra had himself become after he had withdrawn from the more distant Mystery sanctuaries and had entered those of Asia Minor. Here he became the teacher of the initiate Chaldean disciples, as well as teacher of the Hebrews. They now received a fructification of their Mosaic wisdom by a stream they were now fitter to encounter, because what had once been given to their ancestor Moses by Zarathustra came to them now directly from himself, in his incarnation as Zarathos or Nazarathos. This was the destiny through which Mosaic wisdom passed. Originally it sprang from Zarathustra, but was then transplanted into an alien land. It was as if a Sun-being with bandaged eyes had been brought down to Earth, and now, on its backward journey, had to seek all it had lost. Such a wanderer was Moses, the pupil of Zarathustra. His destiny had placed him within Egyptian civilization, so that all the wisdom given him at one time by Zarathustra might be quickened and illuminated in his inner being. He was cut off, as it were, from the Sun on the fields of Earth, where unaware of the source of his illumination he moved unconsciously toward what once was Sun. In Egypt he was attracted toward the wisdom of Hermes, which brought to him direct Zarathustra-wisdom, not an indirect reflection like his own. After absorbing sufficiently of this, the wisdom of Moses continued its development in a more direct way. Having founded a Hermetic wisdom at the time of David, and a science and art of its own, it turned again toward the Sun, from which it had originally come forth, though in a way that had at first to appear veiled.
In the ancient Babylonian schools of learning where, among others, Zarathustra taught Pythagoras, his teaching was restricted by the type of physical body of the period. If Zarathustra was to give full expression to his Sun-nature through a form suited to those times, as he was able to do in that earlier incarnation when he had passed it on to Moses and Hermes, he would require a bodily instrument fitted to the new age. Restricted by a body such as could be produced in ancient Babylonia, he was only able to convey such wisdom as he passed on to Pythagoras, to the learned Hebrews, and wise men of Chaldea and Babylon, who in the sixth century before Christ were ready and able to hear it. In respect of this teaching it was exactly as if the sunlight were first taken up by Venus and prevented from shining directly on the Earth; as if his teaching could not shine with its original splendor but only in a weakened form. Before the Sun-wisdom of Zarathustra could shine forth once more in its pristine power, a body suited to him must first be provided, and in a very special way. This will now be described.
In the first lecture we told of the three folk-souls of Asia: the Indian in the South, the Iranian, and the Turanian to the North, and we described the connection of these with the Atlantean migrations into Asia. Where the northern stream which came from Atlantis met the southern stream which passed through Africa, an extraordinary mixture of races occurred. From this admixture a race developed from which later the Hebrew people sprang.
Something unusual occurred in the development of these ancestors of the Hebrews. The lower astral-etheric clairvoyance, which had become so decadent among certain races because it was the last phase of external perception, had in those people who developed into the Hebrew race turned inward and manifested as an organizing force. That which we have described as being externally decadent, as having remained behind in certain races as a last phase of declining clairvoyance, and as being permeated somewhat by the Ahrimanic element, had progressed among the Hebrews in the right direction by becoming an actively organizing force within the human body. Through this, bodies became more perfect. What among the Turanians was decadent worked constructively and progressively in the Hebrews. Within the physical nature of the Hebrews, as propagated from generation to generation in the close bond of blood relationship, all those forces were active which had accomplished their mission in developing external sight. These were no longer required to provide external sight, so could enter on another sphere of action, thus passing into their right element. That which had given to the Atlantean the power to gaze spiritually into space and into spiritual realms, that had run wild in the Turanians, appearing as a last relic of clairvoyance — all this force worked inwardly in the little Hebrew nation. What in the Atlantean had been spiritual and divine, worked inwardly in the Hebrew race to form certain organs. It worked constructively in the body and could therefore flash forth in the blood of this people as an inward divine consciousness. With the Hebrew people it was if all the Atlantean had seen when directing his clairvoyant vision into space was turned inward, as if it constructed inwardly an organ of consciousness which was the Jahve-consciousness — the consciousness of God within him. This people felt the God Who filled all  space to be united with their blood, felt they were filled, impregnated, with Him, and that He lived in the pulsation of their blood.
As in the last lecture we contrasted the Iranians and the Turanians, we have now considered the Turanians and the Hebrews, and have seen that what in its further progress and in its essence had become decadent in the Turanians, pulsated later in the blood of the Hebrew people. All that the Atlantean had seen, lived on in the Hebrew as an inward feeling, and could be comprised in a single word: Jahve or Jehovah. The consciousness of God lived throughout the generations of Abraham, Isaac, and Jacob concentrated as into a single point, invisible but inwardly felt. The God Who had revealed Himself to the Atlantean clairvoyance behind all living things was now the God dwelling in the blood of Abraham, Isaac, and Jacob, and led the generations of their race from destiny to destiny. The outward had thus become inward; it was experienced, no longer seen; it was no longer described by different names, but by one single name: ‘I am the I am!’ It had taken on an entirely different form. Whereas for the Atlantean this was found where he was not — in the external world — it was now found by man in the center of his own being: in his ego; he was conscious of it in the blood that coursed through the generations. The mighty God of the Universe had now become the God of the Hebrews; the God of Abraham, Isaac, and Jacob, and flowed through the generations as the blood of the race.
It was in this way that the race was founded whose special inner mission for humanity we shall consider in the next lecture. We have thus far only been able to indicate the very earliest stage of the composition of the blood of this people, in which was concentrated everything that in the age of ancient Atlantis humanity had allowed to be impressed upon it from without. We shall see later what mysteries were fulfilled in that which had here its beginning, and shall learn to recognize the peculiar nature of that people from which Zarathustra could take his body to become the being we call Jesus of Nazareth.


Notes:
Note 1 In a footnote to this lecture the reader is recommended to study these early lectures in conjunction with the author's lectures on St. Luke, in order to understand the events in the life of Christ Jesus.


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