Pillars On the Journey, Page 2

In explaining how “Rudolf Steiner [threw] light on . . . the working of this great cosmic law in the mission of Abraham,” Prokofieff quotes (emphasis mine; brackets are Prokofieff’s):

In the same way that in the past epoch up to our time [the second millennium after Christ] the spirit of Moses held sway, so now [the 3rd millennium after Christ] the spirit of Abraham is beginning to reign, in order that having led humanity in past times [3rd millennium BC] into a consciousness of God within the physical world, he may now lead humanity out of it again. For it is an eternal ancient law of the cosmos that every individual who performs a particular deed must carry it out more than once: that is, at least in two periods, the second deed appearing as the opposite of the first. What Abraham brought down to humanity, into its physical consciousness, he will carry up again into the spiritual world.

Earlier, in fn 67 of the same chapter, Prokofieff gives an excellent review of the places in Plato’s works that show his teachings on reincarnation (noting that they lack, however, the clear conception of the individual “I Am”). Then Prokofieff shows how Aristotle had “a real interest in the physical world,” becoming “not only the father of earthly thinking (logic) but in a certain sense . . . also the founder of the physical sciences” and in that respect “the true forerunner and herald of the coming Christianity.” Steiner often pointed out that the Greeks, particularly the Plato-Aristotle- Alexander group, had prepared the way for the spread of Christianity, for it was in that world that the great apostle, Paul, was able to work, and it is in that language that our New Testament was given.

Prokofieff continues (in fn 67), “However, in order that such a relationship [the kindling by the descended Christ of the eternal, immortal “I” in every human being] with the Earth could arise, it was essential to prepare for it before the onset of the Christian era. And this was possible only through a rejection of the teaching of reincarnation in its old form with its inevitable disregard for all earthly things,” and he continues this sentence by quoting from Steiner’s How Can Mankind Find the Christ Again (HCMF), Lect. 8:

. . . [for] it is indeed the case that it was necessary for the development of humanity that for a time consciousness of repeated lives on Earth should withdraw, so that the human being could become accustomed to taking seriously and intensely just one life on Earth.

While Steiner never identified himself directly as either Abraham or Aristotle, anthroposophists clearly believe him to have been, and it would fit with this great cosmic law that he was.

It takes only a moment’s reflection to realize that this “great cosmic law” has to be, for it merely states the basic law of karma. Abraham and Aristotle both lived before Christ walked the Earth. Their objective karma was inscribed in the “book” (“Akashic”) before Christ came to forgive sins. Being the exalted Individualities they were, had their roles (sins or objective karma in this context) in leading humanity’s descent even been forgiven by Christ in their later incarnations, still they would nobly have desired to make restitution to all humanity by correcting or transfiguring what they had first planted.

They would not have been alone in this phenomenon. Within the Bible story there are doubtless many others whom we are not yet able to identify. However, between the curtains of this book we have identified five whom we are here calling “Pillars.” In regard to these five we find that: 1. a major part of the Bible story is about them; 2. a major part of the Bible was given to us directly or indirectly by them; and 3. a major part of the future of Christianity will rest upon their shoulders.2 In these five, we are dealing only with human beings. The Christ is central. These five are merely his “servants” (cf. Is 42,1). In the listing that follows, some personalities are given in parentheses with question marks. The evidence in these instances is perhaps less complete than in the others, mainly in that we have no clear, direct statement from Steiner (insofar as I am aware) to support them. Nevertheless, they seem plausible in the light of Steiner’s teachings. They are listed in chronological order based upon the initial personality given in the chain (whether in parenthesis or not).

1. Adam Cadmon
Phinehas
Elijah
    John the Baptist
2. (Cain?)   Raphael
(Tubal-cain?)   Novalis
(Joshua?)  
    Hiram Abiff  
3. Zarathustra     Lazarus/John  
Zarathas (or Zoroaster)3       Christian Rosenkreutz
    Jesus of Nazareth (until his Baptism by John, when this Individuality withdrew to permit entry of the Christ Spirit and thus the being we call Jesus Christ)
 
4. Eabani4    
    (Abraham?)  
  Cratylus    
  Aristotle  
5. (Moses?)   Schionatulander    
Paul5 Thomas Aquinas
Rudolf Steiner
   
Pillars on the Journey, Page 1
Charts & Tabulations