By Rudolf Steiner
1914. Contents: issues of View; Mysteries and their knowledge; Greek Sages earlier than Plato; knowledge of the Mysteries and delusion; knowledge of Egypt; Gospels; Apocalypse; Jesus His historic historical past; St. Augustine and the Church.
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Even so when the reason tries to follow too closely the clear truth about each particular thing in the world of phase and change, it is foiled and rests either on the becoming of that thing or on its passing-away. It cannot apprehend anything that abides or really is. “It is impossible to go into the same river twice,” said Heraclitus. No more can you hold mortal being twice, so as to grasp it; so sharp and so swift is change, it scatters and brings together again—nay, not again, no, nor afterward: even while it is being formed it fails, it approaches, and it is gone.
They scrutinized the public representations of the gods, and noted that in fact they resemble things encountered in the sense-world. Is it not the case that they are made by someone who selects and brings together features from the natural world? The primitive hunter makes a heaven where the gods engage in marvelous hunting. The Greeks populated their Olympus with divine personalities, but the originals belong to the real world of Greek cultural life. ) exposed this situation with rude logic. The early philosophers were entirely dependent upon mysteriosophy.
Its wholeness and completeness is understood as a result of evolution from more primitive forms. The developed form of an ape no longer seems miraculous when we realize that it has arisen through the gradual modification of ancestral forms, going back originally to primeval fishes. Is it not reasonable to assume the same conditions of evolution for the spirit as we know to prevail in nature? Does a more highly developed spirit emerge from the same conditions as a primitive one—say, Goethe and a Hottentot?
Christianity as Mystical Fact and the Mysteries of Antiquity by Rudolf Steiner