Christianity as Mystical Fact
GA 8
IX. The Apocalypse of St. John
[ 1 ] At the end of the New Testament stands a reAmarkable document, the Apocalypse, the Secret Revelation of St. John. We have only to read the opening words to feel the deep mystic character of this book. “The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants how the necessary things are shortly going to happen; and this is sent in signs by the angel of God unto his servant John.” What is here revealed is “sent in signs”. Therefore we must not take the literal meaning of the words as they stand, but seek for a deeper meaning of which the words are only signs. But there are other things also which point to a hidden meaning. St. John addresses himself to seven churches in Asia. Not actual, material churches can be meant: the number seven is the sacred number, clearly chosen on account of its Symbolic meaning. The actual number of Asiatic churches was different. And the manner in which St. John arrived at the revelation also points to something mysterious. “I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, saying, ‘What thou seest, write in a book, and send it unto the seven churches.'” Thus, we have to do with a revelation received by St. John in the spirit. And it is the revelation of Jesus Christ. Wrapped in a hidden meaning, there appears what Christ Jesus manifested to the world. Therefore we must look for this hidden meaning in the teachings of Christ. This revelation bears the same relation to ordinary Christianity as the revelation of the Mysteries bore to popular religion in pre-Christian times. On this account the attempt to treat the Apocalypse as a Mystery appears to be justified.
[ 2 ] The Apocalypse is addressed to seven churches. To see the reason for this, we have only to single out one of the seven messages sent. In the first of these it is said: “Unto the angel of the church of Ephesus write; these things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks; I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: and hast borne, and hast patience, and for m) name’s sake hast labored, and hast not fainted. Nevertheless I have somewhat against thee, because thou hast left thy highest love. Remember therefore from whence thou art fallen, and repent, and do the best works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate. He that hath an ear, let him hear what the Spirit saith unto the churches; to him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.” This is the message addressed to the angel of the first community. The angel, who represents the spirit of this community, has entered upon the path pointed out by Christianity. He is able to distinguish between the false adherents of Christianity and the true. He wishes to be Christian and has founded his work on the name of Christ. But it is required of him that he should not bar his own way to the highest love through any errors. He is shown the possibility of taking a wrong course through such errors. Through Christ Jesus the way for attaining to the Divine has been pointed out. Perseverance is needed for advancing further in the spirit in which the first impulse was given. It is also possible to believe too soon that one has grasped the right spirit. This happens when the disciple lets himself be led a short way by Christ and then leaves His leadership and gives way to false ideas about it. The disciple thereby falls back again into the lower self. He strays from the highest love. The knowledge attached to the senses and intellect may be raised into a higher sphere, becoming wisdom by being spiritualized and made divine. If it does not reach this height it remains in the realm of the perishable. Christ Jesus has pointed the path to the Eternal, and knowledge must with unwearied perseverance follow the path that leads to its becoming divine. Lovingly must it trace out the methods which transmute it into wisdom. The Nicolaitanes were a sect who took Christianity too lightly. They saw one thing only, that Christ is the divine Word, the eternal wisdom born in man. Therefore they concluded that human wisdom was the Divine Word, and that it was enough to pursue human knowledge in order to realize the Divine in the world. But the meaning of Christian wisdom cannot be construed thus. The knowledge which in the first instance is human wisdom is as perishable as anything else, unless it is first transmuted into divine wisdom: Thou art not thus, says the spirit to the angel of Ephesus; thou hast not relied merely upon human wisdom. Thou hast patiently trodden the Christian path. But thou must not think that the very highest love is not needed to attain to the goal. A love is necessary which far surpasses all love for other things. Only such can be the highest love. The path to the divine is an endless one, and it must be understood that when the first step has been gained it can only be the preparation for ascending higher and higher. Such is the first of these messages, as they are to be interpreted. The meaning of the others may be found in a similar way.
[ 3 ] St. John turned and saw “seven golden candlesticks,” and “in the midst of the seven candlesticks one like unto the Son of Man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire.” We are told (I, 20) that “the seven candlesticks are the seven churches.” This means that the candlesticks are seven different ways of attaining to the Divine. They are all more or less imperfect. And the Son of Man “had in his right hand seven stars” (I, 16). “The seven stars are the angels of the seven churches” (I, 20). The guiding spirits, or daimons (cf. p- 71), of the wisdom of the Mysteries have here become the guiding angels of the churches. The churches are represented as bodies for spiritual beings; and the angels are the souls of those bodies, just as human souls are the guiding powers of human bodies. The churches are the imperfect ways to the Divine, and the souls of the churches were to become guides along those paths. For this purpose they must themselves have for their leader the being who has in his right hand seven stars. “And out of his mouth went a sharp two-edged sword: and his countenance was as the sun shineth in his strength.” This sword is also found in the Mysteries. The candidate for initiation was terrified by a sword (cf. p. 17). This indicates the situation of one who wishes to know the Divine by experience, so that the face of wisdom may shine upon him like the sun. St. John also goes through this experience. It is to be a test of his strength (cf. p. 17). “And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not” (I 17) . The candidate for initiation must pass through the experiences which otherwise man only undergoes in death. His guide must lead him beyond the region in which birth and death have any meaning. The initiate enters upon a new life. “And I was dead; and, behold: I am alive for evermore, Amen; and have the keys of hell and of death.”
Thus prepared, St. John is led on to learn the secrets of existence. “After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter.” The messages to the seven spirits of the churches make known to St. John what is to take place in the physical world in order to prepare the way for Christianity. What he now sees “in the Spirit” takes him to the spiritual fountain-head of things, hidden behind physical evolution, but to be realized as a subsequent spiritualized age by means of physical evolution. The initiate experiences now in the spirit what is to happen in the future. “And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne. And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.” In this way is described the source of the world of sense in the pictures in which it appears to the seer. “And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold” (IV. 4). Beings far advanced on the path of wisdom thus surround the fountainhead of existence in order to gaze on its infinite Beingness and bear testimony to it. “And in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. And the four beasts had each of them six wings; and they were full of eyes round about and within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.” It is not difficult to see that the four beasts represent the supersensible life underlying physical forms of life. Afterwards, when the trumpets sound, they lift up their voices, that is, when the life expressed in sense-forms has been transmuted into spiritual life.
[ 4 ] In the right hand of him who sits on the throne is the book in which the path to the highest wisdom is traced out (V, 1). There is only one worthy to open the book. “Behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book and to loose the seven seals thereof.” The book has seven seals—human wisdom is sevenfold; and the fact that human wisdom is represented as being sevenfold is again associated with the sacred character of the number seven.1An explanation of the meaning of the number seven may be obtained in my book, Occult Science, an Outline. The mystic wisdom of Philo designates as seals the eternal cosmic thoughts that come to expression in things. Human wisdom seeks those creative thoughts; but only in the book scaled with them is Divine Truth to be found. First the fundamental thoughts of creation must be unveiled, the seals opened: before that which is in the book can be revealed. Jesus, the Lion, has power to open the seals. He has given a direction to the great creative thoughts which, through them, leads to wisdom. The Lamb that was slain and has bought its divinity with its blood, Jesus, who received the Christ into Himself, and who thus passed through the Life-Death Mystery in the supreme sense, opens the book (V, 9, 10). And as each seal is opened (VI), the four beasts declare what they know.
At the opening of the first seal, St. John sees a white horse on which sits a rider with a bow.2The meanings of the Apocalyptic signs can only be given very briefly here. Of course, all these things might be much more thoroughly explained, but the scope of this book does not allow this. The first universal power, an embodiment of creative thought, becomes visible. It is directed into the right course by the new rider, Christianity. Strife is allayed by the new faith. At the opening of the second seal a red horse appears, ridden by one who takes Peace, the second universal power, away from the earth, so that humanity may not, through sloth, neglect to cultivate divine things. The opening of the third seal shows the universal power of Justice, guided by Christianity. The fourth discloses the power of Religion which, through Christianity, has received new authority.
The meaning of the four beasts thus becomes plain. They are the four chief universal powers, to which Christianity gives a new direction: War (the lion); Peaceful Work (the bull); Justice (the being with the human face); and Religious Ardor (the eagle). The Meaning of the third being becomes clear when it is said at the opening of the third seal: “A measure of wheat for a penny, and three measures of barley for a penny,” and that the rider holds “a pair of balances”. And at the opening of the fourth seal a rider becomes visible whose name “was Death, and Hell followed with him”. This rider is Religious Justice (VI, 6, 8). [ 5 ] When the fifth seal is opened there appear the souls of those who have already acted in the spirit of Christianity. Creative thought itself, embodied in Christianity, shows itself here; but by this Christianity is meant at first only the first Christian community which was transitory like other forms of creation. The sixth seal is opened (VI); it is made evident that the spiritual world of Christianity is an eternal world. The people at large appear permeated by that spiritual world out of which Christianity itself proceeded. What it has itself created becomes sanctified. “And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel” (VIL, 4) . They are those who prepared for the Eternal before the coming of Christianity, and who were transformed by the Christ-Impulse.
The opening of the seventh seal follows. It becomes evident what true Christianity is to mean to the world. The seven angels, “which stood before God,” appear (VILI, 2). Again these angels are spirits from the ancient Mysteries transferred to Christianity. They are the spirits who lead to the vision of God in a truly Christian way. Therefore what occurs next is a leading to God: it is an initiation bestowed upon St. John. The proclamations of the angels are accompanied by the signs necessary during initiations. “The first angel sounded and there followed hail and fire mingled with blood, and they were cast upon the earth: and the third part of trees was burnt up, and all green grass was burnt up.” And similar things take place when the other angels sound their trumpets.
At this point we sec that this was not merely an initiation in the old sense, but that a new one was taking the place of the old. Christianity was not to be confined, like the ancient Mysteries, to a few elect ones. It was to belong to the whole of humanity. It was to be a religion of the people; the truth was to be given to everyone who “has ears to hear”. The old initiates were singled out from a great number; the trumpets of Christianity sound for every one who is willing to hear them. It is for him to approach. This is the reason why the terrors accompanying this initiation of humanity appear enormously intensified. What is to become of the earth and its inhabitants in a far distant future is revealed to St. John at his initiation. Underlying this is the thought that initiates are able to foresee in higher worlds what is realized in the lower world only in the future. The seven messages represent the meaning of Christianity to the present age, the seven seals represent what is being prepared through Christianity for future accomplishment. The future is veiled and sealed to the uninitiated; it is unsealed in initiation. When the earthly period is over, during which the seven messages hold good, a more spiritual time will begin. Then life will no longer be as it appears in physical forms, but even outwardly it will be a copy of its supersensible forms. These are represented by the four animals and the other seal-pictures. In a still more distant future appears that form of the earth which the initiate experiences through the trumpets.
Thus the initiate learns prophetically what is to happen. And the Christian initiate learns how the Christ-Impulse intervenes and works on in earthly evolution. After it has been shown how everything perishes that clings too closely to the transitory to attain to true Christianity, there appears the mighty angel who has open in his hand a little book which he gives to St. John. “And he said unto me, Take it and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey” (X, 9) . St. John was not only to read the little book, he was to absorb it and let its contents permeate him. What avails any knowledge unless man is vitally imbued with it? Wisdom has to become life, man must not merely recognize the Divine but must himself unite with it. Such wisdom as is written in the book no doubt causes pain to the perishable part of man: “it shall make thy belly bitter;” but so much the more does it make happy the eternal part: “but it shall be in thy mouth sweet as honey.”
Only by such an initiation can Christianity become actual on the earth. It kills everything pertaining to the lower nature. “And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.” By this is meant the followers of Christ who are ill-treated by the temporal powers. But what is ill-treated is only the mortal part of human nature which they will then have conquered by their true being. Thereby their fate is an imitation of the model destiny of Christ Jesus. “Spiritual Sodom and Egypt” is the symbol of a life which cleaves to the outer and is not changed by the Christ-Impulse. Christ is everywhere crucified in the lower nature. Where the lower nature conquers, all remains dead. The dead bodies of men lie about in the public places of cities. Those who overcome the lower nature and awaken the crucified Christ hear the trumpet of the seventh angel: “The kingdoms of this world are become the kingdoms of our Lord, and of his Christ, and he shall reign forever and ever” (XI, 15). “And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament” (XI, 19).
In the vision of these events the initiate sees renewed the old struggle between the lower and the higher natures. For everything the former neophyte had to go through must be repeated in one who follows the Christian path. Just as Osiris was threatened by the evil Typhon, so now “the great dragon, that old serpent” (XII, 9) must be overcome. Woman, the human soul, gives birth to lower knowledge, which is an adverse power if it is not raised to wisdom. Man must pass through that lower knowledge. In the Apocalypse it appears as the “old serpent”. From the remotest times the serpent had been the symbol of knowledge in all mystic wisdom. Man may be led astray by this serpent—knowledge—if he does not bring to life in himself the Son of God, who crushes the serpent’s head. “And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him” (XII, 9). These words disclose the purpose of Christianity: a new kind of initiation. What had been attained in the Mysteries was to be attained in a new form. For in them, too, the serpent had to be overcome, but this was no longer to take place in the old way. The one primary Mystery, the Christian Mystery, was to replace the many Mysteries of antiquity. Jesus, in whom the Logos had been made flesh, was to become the initiator of the whole of humanity, and humanity was to be His own community of initiates.
What was to take place was not a segregation of the elect but a linking together of all. As each grows up to it so does he become an initiate. The good tidings are announced to all, and he who has an ear to hear hastens to learn the secrets. The voice of the heart is to decide in each individual case. Not this person or that is to be introduced into the Mystery temples, but the word is to be spoken to all; and to one it will then appeal more strongly than to another. It will be left to the daimon, the angel within each human breast, to decide how far the initiation can go. The whole world is a Mystery-temple. Not only is salvation to come to those who see the wonderful rites in the temples devoted to initiation which give them a guarantee of eternal life, but “Blessed are they that have not seen, and yet have believed.” Even if at first they grope in the dark, the light may nevertheless come to them later. Nothing is to be withheld from anyone; the way is to be open to all.
The latter part of the Apocalypse describes clearly the dangers threatening Christianity through antiChristian powers, and the final triumph of Christianity. All other gods are merged into the one Christian Divinity: “And the city had no need of the sun, neither of the moon to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof” (XXI, 23). The secret of the Revelation of St. John is that the Mysteries are no longer to be kept under lock and key. “And he saith unto me, Seal not the sayings of the prophecy of this book, for the time is at hand.”
The author of the Apocalypse has set forth what he believes to be the relation of his church to the churches of antiquity. His purpose was to express in a spiritual Mystery what he thought about the Mysteries themselves. He wrote his Mystery on the Isle of Patmos, and he is said to have received the “revelation” in a grotto. These details indicate that the revelation was of a Mystery character.
Christianity, then, grew out of the Mysteries. Its wisdom is born as a Mystery in the Apocalypse, but a Mystery that aims to transcend the limits of the old Mystery world. The individual Mystery was to become the universal Mystery.
It may appear to be a contradiction to say that the secrets of the Mysteries were revealed through Christianity, and that nevertheless a Christian Mystery is to be seen again in the spiritual visions of the writer of the Apocalypse. The contradiction disappears directly when we reflect that the secrets of the ancient Mysteries were revealed by the events in Palestine. Through these there became manifest what had previously been veiled in the Mysteries. There is now a new secret, namely, that which has been infused into the evolution of the world through the appearance of the Christ. The initiate of ancient times, when in the spiritual world, saw how evolution points to the as yet hidden Christ. The Christian initiate experiences the concealed effects of the manifested Christ.
Die Apokalypse des Johannes
[ 1 ] Als ein merkwürdiges Dokument steht am Ende des Neuen Testamentes die Apokalypse, die geheime Offenbarung Sankt Johannis. Man braucht nur die ersten Worte zu lesen, um das Geheimnisvolle der Schrift zu ahnen: «Die Offenbarung Jesu Christi, die Gott ihm dargeboten hat, seinen Dienern zu veranschaulichen, wie in Kürze sich das notwendige Geschehen abspielt; dieses ist in Zeichen gesandt durch Gottes Engel seinem Diener Johannes» (1,1). Was hier geoffenbart wird, ist «in Zeichen gesandt». Es darf also der wörtliche Sinn nicht als solcher hingenommen werden, sondern es muß ein tieferer gesucht werden, für den der Wortsinn nur Zeichen ist. Aber vieles deutet noch auf einen solchen «geheimen Sinn». Johannes wendet sich an sieben Gemeinden in Asien. Es können damit nicht sinnlich wirkliche Gemeinden gemeint sein. Denn die Zahl Sieben ist die heilige symbolische Zahl, die eben um dieser ihrer symbolischen Bedeutung willen gewählt sein muß. Die wirkliche Anzahl der asiatischen Gemeinden wäre eine andere gewesen. Und auf das Geheimnisvolle deutet ferner, wie Johannes zu der Offenbarung kommt: «Ich war im Geiste an dem Tage des Herrn, und hörete hinter mir eine Stimme wie eine Posaune, die sprach: Was du siehest, das schreibe in ein Buch und sende es den sieben Gemeinden» (1, 10-11). Also mit einer Offenbarung hat man es zu tun, die Johannes im Geiste erhalten hat. Und es ist die Offenbarung Jesu Christi. In einen geheimen Sinn gehüllt erscheint, was durch den Christus Jesus der Welt offenbar geworden ist. Ein solcher geheimer Sinn muß also in der Lehre Christi gesucht werden. Es verhält sich diese Offenbarung zu dem gewöhnlichen Christentum, wie sich in vorchristlichen Zeiten die Mysterienoffenbarung zur Volksreligion verhalten hat. Der Versuch erscheint dadurch gerechtfertigt, diese Apokalypse als Mysterium zu behandeln.
[ 2 ] An sieben Gemeinschaften wendet sich die Apokalypse. Was ist damit gemeint? Man braucht nur eine der Botschaften herauszugreifen, um den Sinn zu erkennen. In der ersten wird gesagt: «Schreibe dem Engel der Gemeinschaft in Ephesus: Dieses schreibt derjenige, welcher die sieben Sterne in seiner Rechten hält, der, welcher inmitten der sieben goldenen Lichter wandelt. Ich kenne deine Taten und was du ertragen hast, und auch deine Ausdauer» und daß du die Bösen nicht stützen willst, und daß du zur Verantwortung gezogen hast diejenigen, welche sich Apostel nennen, und es nicht sind, und daß du sie als unecht erkannt hast. Und du hast Ausdauer, und du hast deine Arbeit auf meinen Namen gebaut, und du bist darinnen nicht erlahmt. Aber ich verlange von dir, daß du zu deiner vorzüglichsten Liebe gelangest. Bedenke, wovon du abgefallen bist, ändere deinen Sinn und verrichte die vorzüglichsten Taten. Wenn aber nicht, so komme ich und bewege dein Licht von seiner Stelle, es sei denn, daß du deinen Sinn änderst. Aber das hast du, daß du die Taten der Nicolaiten verachtest, welche auch ich verachte. Wer Ohren hat, der höre, was der Geist den Gemeinschaften sagt: Dem Sieger gebe ich Speise von dem Baum des Lebens, welcher im Paradiese Gottes ist» (2, 1-7). – Dies ist die Botschaft, welche an den Engel der ersten Gemeinschaft gerichtet ist. Der Engel, welchen man sich als den Gemeinschaftsgeist zu denken hat, ist auf dem Wege, der im Christentum vorgezeichnet ist. Er vermag die falschen Bekenner des Christentums von den wahren zu unterscheiden. Er will christlich sein; und er hat seine Arbeit auf den Namen Christi gestützt. Aber es wird von ihm verlangt, daß er durch keinerlei Irrtümer sich den Weg zu der vorzüglichsten Liebe versperre. Es wird ihm die Möglichkeit vorgehalten, wie durch solche Irrtümer eine falsche Richtung verfolgt werden kann. Durch den Christus Jesus ist der Weg vorgezeichnet, um zu dem Göttlichen zu gelangen. Man braucht Ausdauer, um in dem Sinne weiter zu schreiten, in dem der erste Impuls gegeben ist. Man kann auch zu früh vermeinen, den rechten Sinn erfaßt zu haben. Das geschieht, wenn man sich durch Christus ein Stück des Weges führen läßt und dann doch diese Führerschaft verläßt, indem man sich falschen Vorstellungen über dieselbe hingibt. Man fällt dadurch wieder in das Niedrig-Menschliche zurück. Man kommt von der «vorzüglichsten Liebe» ab. Das am Sinnlich-Verständlichen haftende Wissen wird in eine höhere Sphäre gehoben dadurch, daß es zur Weisheit vergeistigt, vergöttlicht wird. Kommt es zu dieser Erhöhung nicht, so bleibt es im Vergänglichen. Der Christus Jesus hat den Weg gewiesen zum Ewigen. Das Wissen muß in ungeschwächter Ausdauer den Weg verfolgen, der es zu einer Vergöttlichung führt. Es muß in Liebe den Spuren folgen, die es zur Weisheit umwandeln. Die Nicolaiten waren eine Sekte, welche das Christentum zu leicht nahm. Sie sahen nur Eines: Christus ist das göttliche Wort, die ewige Weisheit, die im Menschen geboren wird. Also, so schlossen sie, ist die menschliche Weisheit das göttliche Wort. Danach brauchte man nur menschlichem Wissen nachzujagen, um das Göttliche in der Welt zu verwirklichen. Aber so kann der Sinn der christlichen Weisheit nicht ausgelegt werden. Das Wissen, das zunächst Menschenweisheit ist, ist ebenso vergänglich wie alles andere, wenn es nicht erst in göttliche Weisheit umgewandelt wird. So bist du nicht, sagt der «Geist» zu dem Engel von Ephesus; du hast nicht bloß auf menschliche Weisheit gepocht. Du hast in Ausdauer den Weg des Christentums betreten. Aber du darfst nicht glauben, daß nicht die allervorzüglichste Liebe nötig sei, wenn das Ziel erreicht werden soll. Es ist eine Liebe dazu notwendig, welche alle Liebe zu anderem weit überragt. Nur eine solche ist die «vorzüglichste Liebe». Der Weg zum Göttlichen ist ein unendlicher; und man muß begreifen, daß, wenn man die erste Stufe erreicht, dies nur die Vorbereitung sein kann, um zu immer höheren Stufen aufzusteigen. Damit ist an der ersten der Botschaften gezeigt, wie diese zu deuten sind. In ähnlicher Art kann der Sinn der anderen gefunden werden.
[ 3 ] Johannes schaute, da er sich umwendet, «sieben goldene Lichter» und «inmitten der Lichter des Menschensohnes Bild, mit langem Gewande und mit einem goldenen Gürtel um die Lenden; und sein Haupt und Haar waren weißglänzend wie weiße Wolle oder Schnee, und seine Augen funkelnd im Feuer». Wir werden belehrt (1, 20) «die sieben Lichter sind sieben Gemeinschaften». Damit ist ausgedrückt, daß die Lichter sieben verschiedene Wege sind, um zum Göttlichen zu gelangen. Sie sind alle mehr oder weniger unvollkommen. Und der Menschensohn «hatte sieben Sterne in seiner rechten Hand» (1, 16). «Die sieben Sterne sind die Engel der sieben Gemeinschaften» (1,20). Die aus der Mysterienweisheit bekannten «führenden Geister» (Dämonen) sind hier zu den führenden Engeln der «Gemeinschaften» geworden. Diese Gemeinschaften werden dabei als Leiber für geistige Wesenheiten vorgestellt. Und die Engel sind die Seelen dieser «Leiber», wie die Menschenseelen die führenden Mächte der Menschenleiber sind. Die Gemeinschaften sind die Wege zum Göttlichen in der Unvollkommenheit; und die Gemeinschaft-Seelen sollten die Führer werden auf diesen Wegen. Dazu müssen sie selbst so werden, daß der Führer für sie die Wesenheit dessen ist, der die «sieben Sterne» in seiner Rechten hat. «Und aus seinem Munde kam ein zweischneidiges scharfes Schwert, und sein Antlitz in seinem Glanze glich der leuchtenden Sonne» (1,16). Auch in der Mysterienweisheit ist dieses Schwert vorhanden. Der Einzuweihende wurde durch ein «gezücktes Schwert» erschreckt. Das deutet auf die Lage, in welche derjenige kommt, der zur Erfahrung des Göttlichen gelangen will, auf daß ihm das «Angesicht» der Weisheit «leuchte mit einem Glanze gleich der Sonne». Durch eine solche Lage geht auch Johannes hindurch. Sie soll eine Prüfung seiner Stärke sein. «Und da ich ihn sah, fiel ich zu seinen Füßen wie tot; und er legte seine Rechte auf mich und sprach: erschrecke nicht» (1, 17). Durch die Erlebnisse muß der Einzuweihende hindurchgehen, welche sonst der Mensch nur beim Durchgang durch den Tod macht. Derjenige, welcher ihn führt, muß über die Gebiete hinausführen, in denen Geburt und Tod eine Bedeutung haben. Der Eingeweihte beschreitet ein neues Leben, «und ich war tot, und sieh, ich bin lebendig geworden durch die Kreisläufe des Lebens hindurch; und ich habe die Schlüssel des Todes und des Totenreiches» (1,18). – Also vorbereitet wird Johannes zu den Geheimnissen des Daseins geführt. «Danach schaute ich; und sieh, es ward die Türe zum Himmel aufgeschlossen; und die erste Stimme, die hörbar ward, erklang gleich einer Posaune zu mir und sagte: Steige hieher, und ich will dir zeigen, was nach diesem geschehen wird» (4,1). Die Botschaften an die sieben Geister der Gemeinschaften künden dem Johannes, was in der sinnlich-physischen Welt geschehen soll, um dem Christentum die Wege zu bereiten; das folgende, was er «im Geiste» erschaut, führt ihn zum geistigen Urquell der Dinge, welcher hinter der physischen Entwicklung verborgen ist, aber als ein nächstes vergeistigtes Zeitalter durch die physische Entwicklung herbeigeführt werden soll. Der Eingeweihte erlebt das, was in der Zukunft geschehen soll, als geistiges Erlebnis in der Gegenwart. «Und sogleich ward ich in das Geistige entrückt. Und ich schaute einen Thron im Himmel, und auf dem Throne jemand sitzend. Und der Sitzende glich dem Stein Jaspis und Sardis; und ein Regenbogen umgab den Thron, der einem Smaragd glich» (4,3–4). Damit wird der Urquell der sinnlichen Welt in den Bildern beschrieben, in welche er sich für den Seher kleidet. «Und im Umkreis des Thrones waren vierundzwanzig Throne, und auf den vierundzwanzig Thronen saßen Älteste, bekleidet mit weißen, wallenden Kleidern, und mit güldenen Kronen auf den Häuptern» (4, 4). – Auf dem Weisheitspfade weit vorgeschrittene Wesenheiten umgeben also den Urquell des Daseins, zu schauen seine unendliche Wesenheit und von ihr Zeugnis zu geben. «Und inmitten des Thrones und um den Thron waren vier Lebewesen, besetzt mit Augen vorne und hinten. Und das erste Lebewesen glich einem Löwen, und das zweite glich einem Stier, und das dritte bot einen Anblick wie ein Mensch, und das vierte glich einem fliegenden Adler. Und von den Lebewesen hatte ein jedes sechs Flügel, im Umkreis und inwendig hatten sie Augen, und sie ließen ohne Unterbrechung bei Tag und bei Nacht den Ruf ertönen: Heilig, heilig, heilig ist der Herrscher, der Gott, der Allmächtige, der war, und ist, und der sein wird» (4, 6–8). Unschwer ist zu erkennen, daß die vier Lebewesen das übersinnliche Leben bedeuten, welches den sinnlichen Lebensformen zugrunde liegt. Sie erheben ihre Stimme später, da die Posaunen erklingen, das heißt, wenn das in sinnliche Formen eingeprägte Leben sich in das geistige umgewandelt hat.
[ 4 ] In der rechten Hand dessen, der auf dem Throne saß, findet sich das Buch, in dem der Weg zur höchsten Weisheit vorgezeichnet ist (5, 1). Nur einer ist würdig, das Buch zu öffnen. «Siehe, es hat überwunden der Löwe, der da ist vom Geschlecht Juda, die Wurzel David, aufzutun das Buch und dessen sieben Siegel» (5, 5). Sieben Siegel hat das Buch. Siebenfältig ist Menschenweisheit. Daß sie als siebenfältig bezeichnet wird, hängt wieder mit der Heiligkeit der Siebenzahl zusammen. 1Über die Bedeutung der Siebenzahl kann man sich aufklären aus meiner «Geheimwissenschaft», Leipzig 1910. [28. Aufl. Dornach 1968] Als Siegel bezeichnet die mystische Weisheit des Philo die ewigen Weltgedanken, die sich in den Dingen zum Ausdruck bringen. Menschenweisheit sucht diese Schöpfungsgedanken. Aber erst in dem Buche, das mit ihnen gesiegelt ist, steht die göttliche Wahrheit. Erst müssen die Grundgedanken der Schöpfung enthüllt, die Siegel geöffnet werden, dann wird offenbar, was in dem Buche steht. Jesus, der Löwe, vermag die Siegel zu öffnen. Er hat den Schöpfungsgedanken eine Richtung gegeben, die, durch sie hindurch, zur Weisheit führt. – Das Lamm, das erwürget ward, und das Gott erkauft hat mit seinem Blute, der Jesus, der den Christus in sich gebracht hat, der also im höchsten Sinne durch das Lebens-Todes- Mysterium gegangen ist, öffnet das Buch (5,9–10). Und die Lebewesen erklären, was sie wissen, bei jedem der Siegel (Kap. 6). Beim Öffnen des ersten Siegels wird für Johannes ein weißes Pferd sichtbar, auf dem ein Reiter sitzt mit einem Bogen. 2Es können hier die Bedeutungen der apokalyptischen Zeichen nur ganz kurz angedeutet werden. Man könnte natürlich in alle diese Dinge viel tiefer hineinweisen. Doch liegt dies nicht in dem Rahmen dieses Buches. Die erste Weltmacht, eine Verkörperung des Schöpfungsgedankens, wird sichtbar. Sie wird von dem neuen Reiter, von dem Christentum in die angemessene Richtung gebracht. Der Streit wird beschwichtigt durch den neuen Glauben. Beim Öffnen des zweiten Siegels wird ein rotes Pferd sichtbar, auf dem wieder ein Reiter sitzt. Er nimmt den Frieden, die zweite Weltmacht von der Erde, auf daß die Menschheit nicht durch lässiges Verhalten die Pflege des Göttlichen versäume. Beim dritten Siegelöffnen zeigt sich die Weltmacht der Gerechtigkeit, geleitet von dem Christentum; beim vierten die religiöse Macht, der durch das Christentum ein neues Ansehen gegeben wird. – Die Bedeutung der vier Lebewesen erscheint dadurch klar. Sie sind die vier Hauptweltmächte, die durch das Christentum eine neue Führung erhalten sollen, der Krieg: Löwe, die friedliche Arbeit: der Stier, die Gerechtigkeit: das Wesen mit dem Menschenantlitz, und der religiöse Aufschwung: der Adler. Die Bedeutung des dritten Wesens erhellt daraus, daß beim Öffnen des dritten Siegels gesagt wird: «Ein Maß Weizen um einen Groschen, und drei Maß Gersten um einen Groschen» (6, 6), und daß der Reiter dabei eine Waage hält. Und beim Öffnen des vierten Siegels wird ein Reiter sichtbar, des Name hieß «Tod, und die Hölle folgte ihm nach». Die religiöse Gerechtigkeit ist der Reiter(6,8).
[ 5 ] Und als das fünfte Siegel eröffnet wird, da erscheinen die Seelen derer, die schon im Sinne des Christentums gewirkt haben. Der im Christentum verkörperte Schöpfungsgedanke selbst kommt hier zum Vorschein. Aber mit diesem Christentum ist zunächst nur die erste christliche Gemeinschaft gemeint, die vergänglich ist wie andere Schöpfungsformen. Das sechste Siegel wird eröffnet (Kap. 7); es zeigt sich, daß die Geisteswelt des Christentums eine ewige ist. Das Volk erscheint erfüllt mit dieser Geisteswelt, aus dem das Christentum selbst hervorgegangen ist. Es ist geheiligt durch seine eigene Schöpfung. «Und ich hörete die Zahl der Versiegelten, hundert und vier und vierzig tausend, die versiegelt waren von allen Geschlechtern der Kinder Israel» (7, 4). Es sind dies diejenigen, welche auf das Ewige sich vorbereitet haben, bevor es ein Christentum gab, und welche durch den Christusimpuls verwandelt worden sind. – Es erfolgt die Öffnung des siebenten Siegels. Es wird ersichtlich, was das wahre Christentum der Welt wirklich werden soll. Die sieben Engel, die «vor Gott stehen» (8, 2) erscheinen. Diese sieben Engel sind wieder ins Christliche übersetzte Geister der alten Mysterienanschauung. Sie sind also die Geister, die auf wahrhaft christliche Weise zur Gottesanschauung führen. Was sich nun vollzieht, ist also selbst ein Hinführen zu Gott; es ist eine «Einweihung», die dem Johannes zuteil wird. Ihre Verkündigungen begleiten die bei Einweihungen notwendigen Zeichen. Der erste Engel posaunet. «Und es ward ein Hagel aus Feuer mit Blut gemenget, und der fiel auf die Erde. Und der dritte Teil der Erde verbrannte, auch der dritte Teil der Bäume verbrannte, und alles grüne Gras verbrannte» (8, 7). Und ähnlich geht es bei den Verkündungen, den Posaunentönen der anderen Engel. – Hier sieht man auch, daß es sich nicht bloß um eine Einweihung im alten Sinne handelte, sondern um eine neue, welche an die Stelle der alten treten sollte. Das Christentum sollte nicht wie die alten Mysterien für wenige Auserwählte sein. Es sollte für die ganze Menschheit sein. Eine Volksreligion sollte das Christentum sein; für jeden sollte die Wahrheit bereitet sein, der «Ohren hat zu hören». Aus vielen ausgesucht wurden die alten Mysten; die Posaunen des Christentums erklingen für jeden, der sie hören mag. Es ist seine Sache, herbeizukommen. Deshalb erscheinen aber auch die Schrecken, welche diese Menschheitseinweihung begleiten, ins Ungeheure gesteigert. Was aus der Erde und ihren Bewohnern in einer fernen Zukunft werden soll, enthüllt sich dem Johannes in seiner Einweihung. Es liegt der Gedanke zugrunde, daß für den Eingeweihten in den höheren Welten das vorauszusehen ist, was für die niedere Welt erst in der Zukunft sich verwirklicht. Die sieben Botschaften stellen die Bedeutung des Christentums für die Gegenwart dar, die sieben Siegel das, was sich in der Gegenwart durch das Christentum für die Zukunft vorbereitet. Die Zukunft ist für den Uneingeweihten verhüllt, versiegelt; in der Einweihung entsiegelt sie sich. Wenn die Erdenzeit vorüber sein wird, für welche die sieben Botschaften gelten, wird eine geistigere Zeit beginnen. Dann wird das Leben nicht mehr so verfließen, wie es in den sinnlichen Formen erscheint, sondern es wird auch äußerlich ein Abbild seiner übersinnlichen Gestalten sein. Diese übersinnlichen Gestalten werden durch die vier Tiere und die übrigen Siegelbilder repräsentiert. In einer noch späteren Zukunft tritt dann jene Gestalt der Erde ein, welche durch die Posaunen für den Eingeweihten zu erleben ist. So erfährt der Eingeweihte prophetisch, was geschehen soll. Und der im christlichen Sinne Eingeweihte erfährt, wie der Christusimpuls in das Erdenleben eingreift und fortwirkt. Und nachdem gezeigt worden ist, wie alles, was zu sehr am Vergänglichen hängt, um das wahre Christentum zu erlangen, den Tod gefunden hat, erscheint der starke Engel mit dem geöffneten Büchlein und gibt es Johannes: «Und er sprach zu mir: Nimm hin und verschlinge es; und es wird bitter sein im Magen; doch in deinem Munde wird es süß sein gleich Honig» (10, 9). Nicht allein lesen also soll Johannes in dem Büchlein; er soll es ganz in sich aufnehmen; er soll sich mit seinem Inhalt durchdringen. Was hilft alle Erkenntnis, wenn der Mensch nicht ganz lebensvoll von ihr durchdrungen wird. Leben soll die Weisheit werden; nicht Göttliches erkennen bloß soll der Mensch, vergottet soll der Mensch werden. Solche Weisheit, wie in dem Buche steht, schmerzt wohl die vergängliche Natur: «es wird bitter sein im Magen»; aber sie beglückt um so mehr die ewige: «aber in deinem Munde wird es süß sein gleich Honig.» – Durch solche Einweihung nur kann das Christentum auf der Erde gegenwärtig werden. Es tötet alles, was der niederen Natur angehört. «Und ihre Leichname werden liegen auf dem Platze der großen Stadt, die da heißt geistlich die Sodoma und Ägypten, da auch ihr Christus gekreuzigt ist» (11,8). Die Bekenner des Christus sind damit gemeint. Sie werden mißhandelt werden von den Mächten des Vergänglichen. Was aber mißhandelt werden wird, sind nur die vergänglichen Glieder der Menschennatur, über welche sie in ihren wahren Wesenheiten dann gesiegt haben werden. Ihr Schicksal wird damit ein Abbild des vorbildlichen Schicksals des Christus Jesus sein. «Geistlich Sodom und Ägypten», ist das Symbolum für das Leben, das im Äußeren beharrt und sich nicht durch den Christusimpuls wandelt. Christus ist überall in der niederen Natur gekreuzigt. Wo diese niedere Natur siegt, da bleibt alles tot. Die Menschen bedecken als Leichname die Plätze der Städte. Die solches überwinden werden, die den gekreuzigten Christus zur Erweckung bringen, die hören die Posaune des siebenten Engels: «Es sind die Reiche der Welt unseres Herrn und seines Christus entstanden; und er wird regieren von Weltzeit zu Weltzeit» (11,15). «Und der Tempel Gottes ward aufgetan im Himmel, und die Lade seines Bundes ward in seinem Tempel gesehen» (11,19). In der Anschauung dieser Ereignisse erneuert sich für den Eingeweihten der alte Kampf der niederen und der höheren Natur. Denn alles, was vorher der Einzuweihende durchzumachen hatte, das muß sich in dem wiederholen, der die christlichen Wege wandelt. Wie einst Osiris bedroht war von dem bösen Typhon, so muß auch jetzt noch der «große Drache, die alte Schlange» (12,9) überwunden werden. Das Weib, die Menschenseele, gebiert das niedere Wissen, das eine widrige Macht ist, wenn es nicht zur Weisheit sich steigert. Der Mensch muß durch dieses niedere Wissen hindurch. Hier in der Apokalypse erscheint dies niedere Wissen als die «alte Schlange». Von jeher war in aller mystischen Weisheit die Schlange das Symbol der Erkenntnis. Von dieser Schlange, von der Erkenntnis, kann der Mensch verführt werden, wenn er nicht den Gottessohn in sich hervorbringt, der der Schlange den Kopf zertritt. «Und es ward ausgeworfen der große Drache, die alte Schlange, die da heißet der Teufel und Satanas, der die ganze Welt verführet, und ward geworfen auf die Erde, und seine Engel wurden mit ihm geworfen» (12,9). Man kann es aus diesen Worten lesen, was das Christentum sein wollte. Eine neue Art der Einweihung. Es sollte in einer neuen Form erreicht werden, was in den Mysterien erreicht wurde. Denn auch in ihnen sollte die Schlange überwunden werden. Aber nicht so sollte das geschehen wie früher. An die Stelle der vielen Mysterien sollte das Eine, das Urmysterium, das christliche treten. Jesus, in dem der Logos Fleisch geworden, sollte der Initiator einer ganzen Menschheit sein. Und diese Menschheit sollte seine eigene Mystengemeinde werden. Nicht Absonderung Erwählter, sondern Zusammenschluß Aller sollte stattfinden. Nach Maßgabe seiner Reife sollte jeder ein Myste werden können. Allen erklingt die Botschaft; wer ein Ohr hat, sie zu hören, der eilt herbei ihre Geheimnisse zu vernehmen. Die Stimme des Herzens soll bei jedem einzelnen entscheiden. Nicht hineingeführt in die Mysterientempel soll dieser oder jener werden, sondern zu allen sollte das Wort gesprochen werden; der eine vermag es dann weniger stark, der andere stärker zu hören. Dem Dämon, dem Engel in der eigenen Brust des Menschen wird anheimgegeben, wie weit er eingeweiht werden kann. Die ganze Welt ist ein Mysterientempel. Nicht nur jene sollen selig werden, die in den besonderen Mysterientempeln die wunderbaren Verrichtungen schauen, die ihnen eine Gewähr geben sollen für das Ewige, sondern «Selig sind, die nicht schauen und doch glauben» (Joh. 20,29). Mögen sie auch zunächst im Finstern tappen, vielleicht kommt doch noch das Licht zu ihnen. Keinem soll etwas vorenthalten werden; jedem soll der Weg offen stehen. -Anschaulich werden dann weiter in der Apokalypse die Gefahren geschildert, die dem Christlichen von dem Antichristlichen drohen können, und wie dann das Christliche dennoch siegen muß. Alle andern Götter gehen auf in der Einen christlichen Göttlichkeit: «Und die Stadt bedarf keiner Sonne, noch des Mondes, daß sie ihr scheinen; denn die Offenbarung Gottes erleuchtet sie, und ihre Leuchte ist das Lamm» (21,23). Es ist das Mysterium der «Offenbarung Sankt Johannis», daß die Mysterien nicht mehr verschlossen sein sollen. «Und er spricht zu mir: Versiegle nicht die Worte der Weissagung in diesem Buche; denn die Gottheit ist nahe» (22,10). – Was der Verfasser der Apokalypse für einen Glauben hatte über das Verhältnis seiner Kirche zu den alten Kirchen: das hat er dargelegt. Er hat sich über die Mysterien selbst in einem geistigen Mysterium aussprechen wollen. Auf der Insel Patmos hat der Verfasser sein Mysterium geschrieben. In einer Grotte soll er die «Offenbarung» erhalten haben. In dieser Mitteilung ist selbst der Mysteriencharakter der Offenbarung ausgedrückt. Also aus den Mysterien ist das Christentum hervorgegangen. Seine Weisheit wird in der Apokalypse selbst als ein Mysterium geboren; aber als ein Mysterium, das über den Rahmen der alten Mysterienwelt hinausgehen will. Das Einzelmysterium soll universelles Mysterium werden. – Es könnte ein Widerspruch darin gefunden werden, daß hier gesagt wird, die Geheimnisse der Mysterien seien durch das Christentum offenbar geworden, und daß dann doch wieder in dem Erleben der geistigen Schauungen des Apokalyptikers ein christliches Mysterium gesehen wird. Der Widerspruch löst sich, sobald man bedenkt: die Geheimnisse der alten Mysterien sind durch die Vorgänge in Palästina offenbar geworden. Dadurch hat sich enthüllt, was vorher verhüllt in den Mysterien war. Ein neues Geheimnis ist nun, was in die Weltentwicklung durch die Erscheinung Christi eingefügt worden ist. Der alte Eingeweihte erlebte in der geistigen Welt, wie die Entwicklung auf den noch «verborgenen Christus» hinweist; der christliche Eingeweihte erfährt die verborgenen Wirkungen des «offenbaren Christus».
The Apocalypse of John
[ 1 ] The Apocalypse, the secret revelation of St. John, is a strange document at the end of the New Testament. You only need to read the first words to get a sense of the mysterious nature of the writing: "The revelation of Jesus Christ, which God has given to him to show his servants how the necessary events will shortly take place; this is sent in signs by God's angel to his servant John" (1:1). What is revealed here is "sent in signs". The literal sense must therefore not be accepted as such, but a deeper meaning must be sought, for which the literal sense is only signs. But much still points to such a "secret meaning". John addresses seven churches in Asia. This cannot be referring to real churches. For the number seven is the sacred symbolic number, which must be chosen precisely for the sake of its symbolic meaning. The real number of the Asian churches would have been a different one. And how John comes to the revelation also points to the mysterious: "I was in the Spirit on the day of the Lord, and I heard behind me a voice like a trumpet saying, 'Write what you see in a book and send it to the seven churches'" (1:10-11). So we are dealing with a revelation that John received in the Spirit. And it is the revelation of Jesus Christ. What has been revealed to the world through Christ Jesus appears shrouded in a secret meaning. Such a secret meaning must therefore be sought in the teaching of Christ. This revelation relates to ordinary Christianity in the same way that mystery revelation related to popular religion in pre-Christian times. The attempt thus seems justified to treat this apocalypse as a mystery.
[ 2 ] The Apocalypse is addressed to seven communities. What is meant by this? You only need to pick out one of the messages to recognize the meaning. In the first, it says: "Write to the angel of the community in Ephesus: This is written by the one who holds the seven stars in his right hand, the one who walks among the seven golden lights. I know your deeds and what you have endured, and also your perseverance," and that you will not support the wicked, and that you have called to account those who call themselves apostles and are not, and that you have recognized them as false. And you have perseverance, and you have built your work on my name, and you have not grown weary in it. But I require of you that you attain to your most excellent love. Consider what you have fallen away from, change your mind and do the most excellent deeds. But if not, I will come and move your light from its place, unless you change your mind. But you have this, that you despise the deeds of the Nicolaitans, which I also despise. He who has an ear, let him hear what the Spirit says to the communities: "To the victor I will give food from the tree of life, which is in the paradise of God" (2:1-7). - This is the message addressed to the angel of the first community. The angel, who is to be thought of as the community spirit, is on the path that is marked out in Christianity. He is able to distinguish the false confessors of Christianity from the true ones. He wants to be Christian; and he has based his work on the name of Christ. But it is demanded of him that he should not obstruct the way to the most excellent love by any error. The possibility is held up to him of how a wrong direction can be pursued through such errors. Through Christ Jesus the way is marked out to reach the divine. We need perseverance in order to progress in the sense in which the first impulse is given. You can also think you have grasped the right meaning too early. This happens when one allows oneself to be led by Christ part of the way and then abandons this leadership by giving in to false ideas about it. As a result, one falls back into the lowly human. One departs from the "most excellent love". The knowledge clinging to the sensual-understandable is lifted into a higher sphere by being spiritualized, deified into wisdom. If it does not achieve this elevation, it remains in the transient. Christ Jesus has shown the way to the eternal. Knowledge must follow the path that leads to deification with undiminished perseverance. It must follow in love the traces that transform it into wisdom. The Nicolaitans were a sect that took Christianity too lightly. They saw only one thing: Christ is the divine word, the eternal wisdom that is born in man. So, they concluded, human wisdom is the divine word. According to this, one only needed to pursue human knowledge in order to realize the divine in the world. But this is not how the meaning of Christian wisdom can be interpreted. Knowledge, which is initially human wisdom, is just as transient as everything else if it is not first transformed into divine wisdom. You are not like that, says the "Spirit" to the angel of Ephesus; you did not merely insist on human wisdom. You have persevered on the path of Christianity. But you must not believe that the most excellent love is not necessary if the goal is to be reached. What is needed is a love that far surpasses all other loves. Only such a love is the "most excellent love". The path to the divine is an infinite one; and one must understand that when one reaches the first stage, this can only be the preparation for ascending to ever higher stages. Thus the first of the messages shows how they are to be interpreted. The meaning of the others can be found in a similar way.
[ 3 ] John, turning around, saw "seven golden lights" and "in the midst of the lights the image of the Son of Man, with a long robe and a golden belt around his loins; and his head and hair were shining white like white wool or snow, and his eyes were sparkling with fire". We are instructed (1:20) that "the seven lights are seven communions". This expresses that the lights are seven different ways to reach the divine. They are all more or less imperfect. And the Son of Man "had seven stars in his right hand" (1:16). "The seven stars are the angels of the seven communities" (1:20). The "leading spirits" (demons) known from mystery wisdom have here become the leading angels of the "communities". These communities are presented as bodies for spiritual entities. And the angels are the souls of these "bodies", just as the human souls are the leading powers of the human bodies. The communities are the paths to the divine in imperfection; and the community souls should become the guides on these paths. To do this, they themselves must become such that the leader for them is the Being who has the "seven stars" in his right hand. "And out of his mouth came a sharp two-edged sword, and his face in its splendor was like the shining sun" (1:16). This sword is also present in mystery wisdom. The one to be initiated was frightened by a "drawn sword". This points to the situation in which the one who wants to reach the experience of the divine comes, so that the "face" of wisdom "may shine for him with a brightness like the sun". John also passes through such a situation. It is to be a test of his strength. "And when I saw him, I fell at his feet as dead: and he laid his right hand upon me, saying, Be not dismayed" (1:17). The one to be initiated must go through the experiences that a person usually only goes through when passing through death. The one who guides him must lead beyond the areas in which birth and death have meaning. The initiate enters a new life, "and I was dead, and behold, I have come to life through the cycles of life; and I have the keys of death and of the realm of the dead" (1:18). - Thus prepared, John is led to the mysteries of existence. "After this I looked, and behold, the door to heaven was opened; and the first voice that was heard sounded to me like a trumpet, saying, 'Come up here, and I will show you what will happen after this'" (4:1). The messages to the seven spirits of the communities announce to John what is to happen in the sensual-physical world in order to prepare the way for Christianity; the following, which he sees "in the spirit", leads him to the spiritual source of things, which is hidden behind the physical development, but is to be brought about as a next spiritualized age through the physical development. The initiate experiences what is to happen in the future as a spiritual experience in the present. "And immediately I was raptured into the spiritual. And I saw a throne in heaven, and someone sitting on the throne. And the one seated resembled the stone jasper and sardis; and a rainbow surrounded the throne, like an emerald" (4:3-4). This describes the primal source of the sensual world in the images in which it is clothed for the seer. "And around the throne were twenty-four thrones, and on the twenty-four thrones sat elders clothed in white flowing robes, with crowns of gold on their heads" (4:4). - Beings far advanced on the path of wisdom thus surround the source of existence, to behold its infinite essence and to bear witness to it. "And in the midst of the throne and around the throne were four living beings with eyes in front and behind. And the first creature was like a lion, and the second like a bull, and the third was like a man, and the fourth like a flying eagle. And each of the living creatures had six wings, and they had eyes within and without, and they cried out without ceasing by day and by night, 'Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come' (4:6-8). It is not difficult to recognize that the four living beings signify the supersensible life that underlies the sensual forms of life. They raise their voices later, when the trumpets sound, that is, when the life imprinted in sensual forms has been transformed into spiritual life.
[ 4 ] In the right hand of him who sat on the throne is the book in which the path to the highest wisdom is marked out (5, 1). Only one is worthy to open the book. "Behold, the Lion of the tribe of Judah, the Root of David, has overcome to open the book and its seven seals" (5:5). The book has seven seals. Sevenfold is the wisdom of man. The fact that it is described as sevenfold is again connected with the holiness of the number seven. 1The meaning of the number seven is explained in my "Geheimwissenschaft", Leipzig 1910 [28th ed. Dornach 1968] The mystical wisdom of Philo describes the eternal world thoughts that express themselves in things as seals. Human wisdom seeks these thoughts of creation. But divine truth is only found in the book that is sealed with them. First the basic ideas of creation must be revealed, the seals opened, then what is written in the book will become apparent. Jesus, the Lion, is able to open the seals. He has given the thoughts of creation a direction that leads through them to wisdom. - The Lamb who was slain and whom God purchased with his blood, the Jesus who brought the Christ into himself, who has thus passed through the life-death mystery in the highest sense, opens the book (5:9-10). And the living beings explain what they know with each of the seals (chapter 6). When the first seal is opened, John sees a white horse on which a rider is sitting with a bow. 2The meanings of the apocalyptic signs can only be hinted at very briefly here. One could, of course, go much deeper into all these things. But this is not within the scope of this book. The first world power, an embodiment of the idea of creation, becomes visible. It is brought in the right direction by the new rider, by Christianity. The dispute is appeased by the new faith. When the second seal is opened, a red horse becomes visible, on which a rider is again sitting. He takes peace, the second world power from the earth, so that mankind does not neglect the care of the divine through lax behavior. At the third victory opening, the world power of justice appears, guided by Christianity; at the fourth, the religious power, which is given a new prestige through Christianity. - The meaning of the four living beings thus becomes clear. They are the four main world powers that are to receive new leadership through Christianity: war: the lion, peaceful work: the bull, justice: the being with the human face, and religious upsurge: the eagle. The significance of the third being is clear from the fact that when the third seal is opened it is said: "A measure of wheat for a penny, and three measures of barley for a penny" (6, 6), and that the rider holds a pair of scales. And when the fourth seal is opened, a horseman becomes visible whose name was "Death, and hell followed him". Religious justice is the horseman (6:8).
[ 5 ] And when the fifth seal is opened, the souls of those who have already worked in the spirit of Christianity appear. The very idea of creation embodied in Christianity comes to light here. But this Christianity initially only refers to the first Christian community, which is transient like other forms of creation. The sixth seal is opened (chapter 7); it is shown that the spiritual world of Christianity is an eternal one. The people appear filled with this spiritual world, from which Christianity itself has emerged. It is sanctified by its own creation. "And I heard the number of them that were sealed, an hundred and four and forty thousand, of all the families of the children of Israel" (7:4). These are those who prepared themselves for eternity before there was Christianity and who were transformed by the impulse of Christ. - The seventh seal is opened. It becomes clear what the true Christianity of the world is really to become. The seven angels who "stand before God" (8:2) appear. These seven angels are spirits of the old mystery view translated back into Christian terms. They are therefore the spirits that lead to the view of God in a truly Christian way. What now takes place is therefore itself a leading to God; it is an "initiation" that is granted to John. Their proclamations accompany the signs necessary for initiations. The first angel trumpets. "And there was a hail of fire mingled with blood, and it fell on the earth. And the third part of the earth was burned up, and the third part of the trees was burned up, and all the green grass was burned up" (8:7). And it is similar with the proclamations, the trumpet sounds of the other angels. - Here we also see that it was not merely a matter of an initiation in the old sense, but of a new one, which was to take the place of the old one. Christianity was not to be for a select few like the old mysteries. It was to be for the whole of humanity. Christianity was to be a popular religion; the truth was to be prepared for everyone who had "ears to hear". The ancient mystics were chosen from among many; the trumpets of Christianity sound for everyone who wants to hear them. It is up to him to come. For this reason, the horrors that accompany this initiation of mankind appear to be magnified to a tremendous degree. What is to become of the earth and its inhabitants in the distant future is revealed to John in his initiation. It is based on the idea that for the initiate in the higher worlds it is possible to foresee what will only be realized in the future for the lower world. The seven messages represent the significance of Christianity for the present, the seven seals that which is being prepared for the future in the present through Christianity. For the uninitiated, the future is veiled, sealed; in the initiation it is unsealed. When the time on earth for which the seven messages apply is over, a more spiritual time will begin. Then life will no longer flow as it appears in sensual forms, but will also be an outward reflection of its supersensible forms. These supersensible forms will be represented by the four animals and the other sigils. In a still later future, the form of the earth will appear, which the initiate will experience through the trumpets. Thus the initiate experiences prophetically what is to happen. And the initiate in the Christian sense experiences how the Christ impulse intervenes in earthly life and continues to have an effect. And after it has been shown how everything that is too attached to the transient to attain true Christianity has found death, the strong angel appears with the open booklet and gives it to John: "And he said to me, 'Take it and devour it; and it will be bitter in your stomach, but in your mouth it will be sweet as honey'" (10:9). So John should not just read the booklet; he should take it all in; he should penetrate himself with its contents. What good is all knowledge if a person is not completely imbued with it? Wisdom should become life; man should not merely recognize the divine, man should become deified. Such wisdom, as it is written in the book, hurts the perishable nature: "it will be bitter in the stomach"; but it makes the eternal nature all the more happy: "but in your mouth it will be sweet like honey." - Only through such initiation can Christianity become present on earth. It kills everything that belongs to the lower nature. "And their dead bodies shall lie in the place of the great city, which spiritually is called Sodom and Egypt, whose Christ also was crucified" (11:8). This refers to the confessors of Christ. They will be mistreated by the powers of corruption. But what will be mistreated are only the perishable members of human nature, over which they will then have triumphed in their true nature. Their fate will thus be a reflection of the exemplary fate of Christ Jesus. "Spiritual Sodom and Egypt" is the symbol for life that persists in the external and does not change through the impulse of Christ. Christ is crucified everywhere in the lower nature. Where this lower nature prevails, everything remains dead. People cover the squares of the cities as corpses. Those who will overcome this, who will bring the crucified Christ to life, will hear the trumpet of the seventh angel: "The kingdoms of the world of our Lord and of his Christ have come into being, and he will reign from age to age" (11:15). "And the temple of God was opened in heaven, and the ark of his covenant was seen in his temple" (11:19). In the contemplation of these events, the ancient battle between the lower and higher natures is renewed for the initiate. For everything that the initiate had to go through before must be repeated in the one who walks the Christian paths. Just as Osiris was once threatened by the evil Typhon, so even now the "great dragon, the old serpent" (12:9) must be overcome. The woman, the human soul, gives birth to the lower knowledge, which is an adverse power if it does not increase to wisdom. Man must pass through this lower knowledge. Here in the Apocalypse this lower knowledge appears as the "old serpent". In all mystical wisdom, the serpent has always been the symbol of knowledge. Man can be seduced by this serpent, by knowledge, if he does not bring forth the Son of God within him, who crushes the serpent's head. "And the great dragon was cast out, that serpent of old, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him" (12:9). You can read from these words what Christianity wanted to be. A new kind of initiation. What was achieved in the mysteries was to be achieved in a new form. For in them, too, the serpent was to be overcome. But not in the same way as before. The many mysteries were to be replaced by the one, the original mystery, the Christian mystery. Jesus, in whom the Logos became flesh, was to be the initiator of an entire humanity. And this humanity was to become his own mystery community. Not the separation of the chosen ones, but the unification of all was to take place. According to his maturity, everyone should be able to become a Myst. The message resounds to all; he who has an ear to hear it hastens to hear its secrets. The voice of the heart should decide for each individual. This one or that one should not be led into the mystery temples, but the word should be spoken to all; one person will then be able to hear it less strongly, another more strongly. It is up to the demon, the angel in a person's own breast, how far he can be initiated. The whole world is a temple of mysteries. Not only those shall be blessed who see in the special Mystery Temples the miraculous performances that are to give them a guarantee for the eternal, but "Blessed are they that see not, and yet believe" (John 20:29). Even if they initially grope in the dark, perhaps the light will still come to them. Nothing should be withheld from anyone; the way should be open to everyone. -The Apocalypse then goes on to describe the dangers that can threaten the Christian from the Antichrist, and how the Christian must nevertheless triumph. All other gods are absorbed into the one Christian divinity: "And the city has no need of the sun or of the moon to give it light, for the revelation of God enlightens it, and its lamp is the Lamb" (21:23). It is the mystery of the "Revelation of St. John" that the mysteries should no longer be closed. "And he saith unto me, Seal not the words of the prophecy of this book: for the Godhead is at hand" (22:10). - The author of the Apocalypse explained his belief about the relationship between his church and the old churches. He wanted to speak about the mysteries themselves in a spiritual mystery. The author wrote his mystery on the island of Patmos. He is said to have received the "revelation" in a grotto. This message itself expresses the mystery character of the revelation. Christianity therefore emerged from the mysteries. Its wisdom is born in the Apocalypse itself as a mystery; but as a mystery that wants to go beyond the framework of the old mystery world. The individual mystery is to become a universal mystery. - A contradiction could be found in the fact that it is said here that the secrets of the mysteries have been revealed through Christianity, and that then again a Christian mystery is seen in the experience of the spiritual visions of the apocalyptic. The contradiction is resolved as soon as one considers that the secrets of the ancient mysteries were revealed through the events in Palestine. This has revealed what was previously concealed in the mysteries. A new mystery is now that which has been introduced into the development of the world through the appearance of Christ. The old initiate experienced in the spiritual world how the development points to the still "hidden Christ"; the Christian initiate experiences the hidden effects of the "revealed Christ".