Mephistopheles - Revision history

Odyssee at 08:25, 10 March 2022

2022-03-10T08:25:47Z

← Older revision		Revision as of 08:25, 10 March 2022
Line 1:		Line 1:
			[[File:Mephistopheles2.jpg\|thumb\|Mephistopheles flying over [[w:Wittenberg\|Wittenberg]], in a lithograph by [[w:Eugène Delacroix\|Eugène Delacroix]]]]

	'''Mephistopheles''' or '''Mephisto''' is one of the names of the [[devil]]. In [[Goethe]]'s [[Faust drama]], he appears as a [[lucifer]]ic-[[ahriman]]ic hybrid, in which - especially in the second part of the tragedy - the destructive-ahrimanic part predominates. In some respects, he resembles the [[Dajjal]] ({{Arabic\|الدّجّال\|w=ad-Dajjāl\|b=the deceiver}}), who is known from the tradition of the [[Hadith]] in [[Islam]] and who, according to Islamic [[eschatology]], represents the epitome of [[evil]]. In the end times of the world, the [[Mahdi]] would confront him as the [[Messiah]] sent by [[God]] and kill him.		'''Mephistopheles''' or '''Mephisto''' is one of the names of the [[devil]]. In [[Goethe]]'s [[Faust drama]], he appears as a [[lucifer]]ic-[[ahriman]]ic hybrid, in which - especially in the second part of the tragedy - the destructive-ahrimanic part predominates. In some respects, he resembles the [[Dajjal]] ({{Arabic\|الدّجّال\|w=ad-Dajjāl\|b=the deceiver}}), who is known from the tradition of the [[Hadith]] in [[Islam]] and who, according to Islamic [[eschatology]], represents the epitome of [[evil]]. In the end times of the world, the [[Mahdi]] would confront him as the [[Messiah]] sent by [[God]] and kill him.

Odyssee at 08:21, 10 March 2022

2022-03-10T08:21:22Z

← Older revision		Revision as of 08:21, 10 March 2022
Line 96:		Line 96:

	{{GA}}		{{GA}}

			== References ==
			<references />

	[[Category:Adversaries]]		[[Category:Adversaries]]
	[[Category:Ahriman]]		[[Category:Ahriman]]
	[[de:Mephistopeheles]]		[[de:Mephistopeheles]]

Odyssee at 13:45, 9 March 2022

2022-03-09T13:45:53Z

← Older revision		Revision as of 13:45, 9 March 2022
Line 15:		Line 15:
	{{GZ\|In other lectures, too, I have already drawn attention to the fact that basically the explanation of the name "Mephistopheles" is simply to be found in Hebrew, where mephiz means the hinderer, the corrupter, and tophel means the liar, so that we have to understand the name as applying to a being that is composed of a bringer of ruin, of hindrances to man, and on the other hand of a spirit of untruth, of deception, of illusion.\|107\|162}}		{{GZ\|In other lectures, too, I have already drawn attention to the fact that basically the explanation of the name "Mephistopheles" is simply to be found in Hebrew, where mephiz means the hinderer, the corrupter, and tophel means the liar, so that we have to understand the name as applying to a being that is composed of a bringer of ruin, of hindrances to man, and on the other hand of a spirit of untruth, of deception, of illusion.\|107\|162}}

	Steiner here interprets the Hebrew word ''tophel'' ({{He\|תפל}}) as "liar" - and ultimately the {{English}} word "devil" ({{German~~\|Teufel~~}}) is also derived from it:		Steiner here interprets the Hebrew word ''tophel'' ({{He\|תפל}}) as "liar" - and ultimately the {{English}} word "devil" ({{German}}: "Teufel") is also derived from it:

	{{GZ\|That Mephistopheles may be brought together with the devil or with the idea of the devil, is already aimed at by the name; for the word "tophel" is the same as "the devil".\|107\|163}}		{{GZ\|That Mephistopheles may be brought together with the devil or with the idea of the devil, is already aimed at by the name; for the word "tophel" is the same as "the devil".\|107\|163}}

Odyssee at 13:44, 9 March 2022

2022-03-09T13:44:39Z

← Older revision		Revision as of 13:44, 9 March 2022
Line 75:		Line 75:
	The basic experience of the fifth post-Atlantean cultural period, our period, is different. For our period this is especially prepared, that the etheric body is not puffed up, not expanded, but contracted, that it is not too large, but rather too small, and this will become stronger and stronger as evolution continues. If we can say: The normal form of man in the Greek is such that the etheric body is too large -, we can say: In modern man it is such that the etheric body constricts, contracts, becomes too small. -		The basic experience of the fifth post-Atlantean cultural period, our period, is different. For our period this is especially prepared, that the etheric body is not puffed up, not expanded, but contracted, that it is not too large, but rather too small, and this will become stronger and stronger as evolution continues. If we can say: The normal form of man in the Greek is such that the etheric body is too large -, we can say: In modern man it is such that the etheric body constricts, contracts, becomes too small. -

	[[File:GA158 103 en.gif\|center\|~~400px~~\|Greek and modern man - drawing from GA 158, p. 103]]		[[File:GA158 103 en.gif\|center\|500px\|Greek and modern man - drawing from GA 158, p. 103]]

	The further man will progress in the materialistic contempt of the spiritual, the more this etheric body will contract and dry up. But since the organisation of the physical body depends on the etheric body penetrating it correctly, there will always be a tendency for the physical body to dry out when the etheric body is too much compressed. And if it were to dry out particularly badly, it would develop horn-like feet instead of the natural human feet. Man will not get them, but the tendency to do so lies in him, and it is founded in this tendency of the etheric body to dry up, to develop too little etheric power. It is into this dried-up etheric body that Ahriman in particular can live, as Lucifer does into the expanded etheric body. Ahriman will take on the form which indicates a poverty of the etheric body. He will develop too little etheric power to have properly organised feet, and will form the horn-like feet mentioned - goat's feet.		The further man will progress in the materialistic contempt of the spiritual, the more this etheric body will contract and dry up. But since the organisation of the physical body depends on the etheric body penetrating it correctly, there will always be a tendency for the physical body to dry out when the etheric body is too much compressed. And if it were to dry out particularly badly, it would develop horn-like feet instead of the natural human feet. Man will not get them, but the tendency to do so lies in him, and it is founded in this tendency of the etheric body to dry up, to develop too little etheric power. It is into this dried-up etheric body that Ahriman in particular can live, as Lucifer does into the expanded etheric body. Ahriman will take on the form which indicates a poverty of the etheric body. He will develop too little etheric power to have properly organised feet, and will form the horn-like feet mentioned - goat's feet.

Odyssee at 13:43, 9 March 2022

2022-03-09T13:43:32Z

← Older revision		Revision as of 13:43, 9 March 2022
Line 75:		Line 75:
	The basic experience of the fifth post-Atlantean cultural period, our period, is different. For our period this is especially prepared, that the etheric body is not puffed up, not expanded, but contracted, that it is not too large, but rather too small, and this will become stronger and stronger as evolution continues. If we can say: The normal form of man in the Greek is such that the etheric body is too large -, we can say: In modern man it is such that the etheric body constricts, contracts, becomes too small. -		The basic experience of the fifth post-Atlantean cultural period, our period, is different. For our period this is especially prepared, that the etheric body is not puffed up, not expanded, but contracted, that it is not too large, but rather too small, and this will become stronger and stronger as evolution continues. If we can say: The normal form of man in the Greek is such that the etheric body is too large -, we can say: In modern man it is such that the etheric body constricts, contracts, becomes too small. -

	[[File:GA158 103.gif\|center\|400px\|Greek and modern man - drawing from GA 158, p. 103]]		[[File:GA158 103 en.gif\|center\|400px\|Greek and modern man - drawing from GA 158, p. 103]]

	The further man will progress in the materialistic contempt of the spiritual, the more this etheric body will contract and dry up. But since the organisation of the physical body depends on the etheric body penetrating it correctly, there will always be a tendency for the physical body to dry out when the etheric body is too much compressed. And if it were to dry out particularly badly, it would develop horn-like feet instead of the natural human feet. Man will not get them, but the tendency to do so lies in him, and it is founded in this tendency of the etheric body to dry up, to develop too little etheric power. It is into this dried-up etheric body that Ahriman in particular can live, as Lucifer does into the expanded etheric body. Ahriman will take on the form which indicates a poverty of the etheric body. He will develop too little etheric power to have properly organised feet, and will form the horn-like feet mentioned - goat's feet.		The further man will progress in the materialistic contempt of the spiritual, the more this etheric body will contract and dry up. But since the organisation of the physical body depends on the etheric body penetrating it correctly, there will always be a tendency for the physical body to dry out when the etheric body is too much compressed. And if it were to dry out particularly badly, it would develop horn-like feet instead of the natural human feet. Man will not get them, but the tendency to do so lies in him, and it is founded in this tendency of the etheric body to dry up, to develop too little etheric power. It is into this dried-up etheric body that Ahriman in particular can live, as Lucifer does into the expanded etheric body. Ahriman will take on the form which indicates a poverty of the etheric body. He will develop too little etheric power to have properly organised feet, and will form the horn-like feet mentioned - goat's feet.

Odyssee at 13:35, 9 March 2022

2022-03-09T13:35:30Z

← Older revision		Revision as of 13:35, 9 March 2022
Line 68:		Line 68:

	We have now only described the terrible influence which Ahriman can have on a certain abnormal development which may proceed along occult lines. But in a certain respect the whole of humanity in the second half of the Atlantean period has, so to speak, come under the influence of Ahriman. The whole of the post-Atlantean period has in a certain way the after-effects of Ahriman's influence in it, on one part of the earth more, on the other less. But the influence of Ahriman has made itself felt everywhere, and all that was given to the peoples in the teachings of the old Initiates by the Light Spirits opposed to Ahriman, was basically only given in order to gradually withdraw from the influence of Ahriman. This was a preparatory, well-guided, wise education of humanity.\|107\|161ff}}		We have now only described the terrible influence which Ahriman can have on a certain abnormal development which may proceed along occult lines. But in a certain respect the whole of humanity in the second half of the Atlantean period has, so to speak, come under the influence of Ahriman. The whole of the post-Atlantean period has in a certain way the after-effects of Ahriman's influence in it, on one part of the earth more, on the other less. But the influence of Ahriman has made itself felt everywhere, and all that was given to the peoples in the teachings of the old Initiates by the Light Spirits opposed to Ahriman, was basically only given in order to gradually withdraw from the influence of Ahriman. This was a preparatory, well-guided, wise education of humanity.\|107\|161ff}}

			{{GZ\|The encounter with Mephistopheles will increasingly become a typical experience of our age, just as the encounter with the Luciferian powers symbolised by the Sphinx was characteristic of the Greco-Latin period.

			"And in the Oedipus saga we see how man confronts the Sphinx, how the Sphinx chains herself to him, becomes the question tormentor. Man and the Sphinx, or we can also say, man and the Luciferic in the universe should, as it were, be placed as a basic experience of the fourth post-Atlantean cultural period in such a way that when man breaks through his outer normal life on the physical plane just a little, he comes into contact with the Sphinx nature. Then Lucifer approaches him in his life, and he must come to terms with Lucifer, with the Sphinx.

			The basic experience of the fifth post-Atlantean cultural period, our period, is different. For our period this is especially prepared, that the etheric body is not puffed up, not expanded, but contracted, that it is not too large, but rather too small, and this will become stronger and stronger as evolution continues. If we can say: The normal form of man in the Greek is such that the etheric body is too large -, we can say: In modern man it is such that the etheric body constricts, contracts, becomes too small. -

			[[File:GA158 103.gif\|center\|400px\|Greek and modern man - drawing from GA 158, p. 103]]

			The further man will progress in the materialistic contempt of the spiritual, the more this etheric body will contract and dry up. But since the organisation of the physical body depends on the etheric body penetrating it correctly, there will always be a tendency for the physical body to dry out when the etheric body is too much compressed. And if it were to dry out particularly badly, it would develop horn-like feet instead of the natural human feet. Man will not get them, but the tendency to do so lies in him, and it is founded in this tendency of the etheric body to dry up, to develop too little etheric power. It is into this dried-up etheric body that Ahriman in particular can live, as Lucifer does into the expanded etheric body. Ahriman will take on the form which indicates a poverty of the etheric body. He will develop too little etheric power to have properly organised feet, and will form the horn-like feet mentioned - goat's feet.

			Mephistopheles is Ahriman; he does not have the goat's feet for nothing, he has the goat's feet for the reason I have indicated. The myths and legends are very significant; that is why Mephistopheles very often appears with horse's feet, where the feet have dried up into hooves. If Goethe had already fully penetrated the problem of Mephisto, he would not have had his Mephisto appear like a modern cavalier, for it is already part of the nature of the Ahriman-Mephisto not to have so much etheric power that he can completely organise the human physical form.

			But another peculiarity is caused by the fact that the etheric body is, as it were, contracted, is poorer in etheric forces than is the case in the normal. This peculiarity becomes clearest to us if we take a look at human nature as a whole. In a certain respect we are already physically a duality. Think, when you stand like this, you are the physical human being. But it belongs to the physical human being that the breathing air is always within him. But the next time you breathe out, the air you breathe is already conveyed outwards again, so that the breath of air that permeates you is constantly changing. You are not merely that which consists of muscles and bones, the flesh and bone man, but you are also the breath man. But this changes continually, goes back and forth, out and in. And it is the respiratory man who is again connected with the ever-circulating blood.

			How separate from this whole breathing-man lies in you the nerve-man, the other pole in which the nerve-fluid circulates, and it is only a kind of outer contact, an outer coming together between the nerve-man and the blood-man. Just as only those etheric forces which tend towards the Luciferic can easily approach the blood system through breathing, so the etheric forces which tend towards the Mephistophelian or Ahrimanic can only approach the nervous system, but not the blood system. Ahriman is unable to submerge himself in the blood; he can live continually in the nerves, live to dryness, to sobriety, because he cannot approach the warmth of the blood. But if he wants to develop a relationship to human nature, he will have to crave a drop of blood, because it is so difficult for him to get at the blood. An abyss lies between Mephistopheles and blood. If he wants to get close to the human being, to that which lives in the human being, if he wants to get in touch with the human being, then he will realise that the human lives in the blood. He must seek the blood.

			You see, this is connected with the wisdom of the Mephistopheles legend, that the prescription is made with blood. Faust must prescribe himself to Mephistopheles through the blood, because Mephistopheles must crave the blood, because he is separated from the blood. Just as Greek man stood opposite the Sphinx, who lives in the respiratory system, so man of the fifth post-Atlantean cultural period stands opposite Mephistopheles, who lives in the nervous process, who is cold and sober because he suffers from bloodlessness, because the warmth of the blood is missing from him. And thus he becomes a mocker, a sober companion of man.

			Like Oedipus with the Sphinx, man of the fifth post-Atlantean cultural epoch has to come to terms with Mephistopheles. He faces this Mephistopheles like a second being. The Greek was confronted with the Sphinx through the energetic process of blood and respiration; he was confronted with what came into his nature with the more energetic respiration. Modern man, with all that pushes out of his intellect, his sobriety, stands opposite that which is banished to the nervous process. This confrontation of man with the Mephistophelian could be foreseen prophetically, I would say poetically. But it will emerge more and more as a basic experience the further we get in the evolution of the fifth post-Atlantean period. And that which I have told you will appear in the child's experience will be this Mephistophelian experience.\|158\|102ff}}

	== Literature ==		== Literature ==

Odyssee at 13:11, 9 March 2022

2022-03-09T13:11:20Z

Show changes

Odyssee: Created page with "'''Mephistopheles''' or '''Mephisto''' is one of the names of the devil. In Goethe's Faust drama, he appears as a luciferic-ahrimanic hybrid, in which - es..."

2022-03-09T08:49:57Z

Created page with "'''Mephistopheles''' or '''Mephisto''' is one of the names of the devil. In Goethe's Faust drama, he appears as a luciferic-ahrimanic hybrid, in which - es..."

New page

'''Mephistopheles''' or '''Mephisto''' is one of the names of the [[devil]]. In [[Goethe]]'s [[Faust drama]], he appears as a [[lucifer]]ic-[[ahriman]]ic hybrid, in which - especially in the second part of the tragedy - the destructive-ahrimanic part predominates. In some respects, he resembles the [[Dajjal]] ({{Arabic|الدّجّال|w=ad-Dajjāl|b=the deceiver}}), who is known from the tradition of the Hadith in Islam and who, according to Islamic eschatology, represents the epitome of [[evil]]. In the end times of the world, the [[Mahdi]] would confront him as the [[Messiah]] sent by [[God]] and kill him.

== Literature ==

* [[Rudolf Steiner]]: ''Ursprung und Ziel des Menschen'', [[GA 53]] (1981), ISBN 3-7274-0532-5 {{Lectures|053}}
* [[Rudolf Steiner]]: ''Geisteswissenschaftliche Menschenkunde'', [[GA 107]] (1988), {{Lectures|107}}
* [[Rudolf Steiner]]: ''Der Zusammenhang des Menschen mit der elementarischen Welt'', [[GA 158]] (1993), ISBN 3-7274-1580-0 {{Lectures|158}}

{{GA}}

[[Category:Adversaries]]
[[Category:Ahriman]]
[[de:Mephistopeheles]]

← Older revision		Revision as of 13:45, 9 March 2022
Line 15:		Line 15:
	{{GZ\|In other lectures, too, I have already drawn attention to the fact that basically the explanation of the name "Mephistopheles" is simply to be found in Hebrew, where mephiz means the hinderer, the corrupter, and tophel means the liar, so that we have to understand the name as applying to a being that is composed of a bringer of ruin, of hindrances to man, and on the other hand of a spirit of untruth, of deception, of illusion.\|107\|162}}		{{GZ\|In other lectures, too, I have already drawn attention to the fact that basically the explanation of the name "Mephistopheles" is simply to be found in Hebrew, where mephiz means the hinderer, the corrupter, and tophel means the liar, so that we have to understand the name as applying to a being that is composed of a bringer of ruin, of hindrances to man, and on the other hand of a spirit of untruth, of deception, of illusion.\|107\|162}}

	Steiner here interprets the Hebrew word ''tophel'' ({{He\|תפל}}) as "liar" - and ultimately the {{English}} word "devil" ({{German~~\|Teufel~~}}) is also derived from it:		Steiner here interprets the Hebrew word ''tophel'' ({{He\|תפל}}) as "liar" - and ultimately the {{English}} word "devil" ({{German}}: "Teufel") is also derived from it:

	{{GZ\|That Mephistopheles may be brought together with the devil or with the idea of the devil, is already aimed at by the name; for the word "tophel" is the same as "the devil".\|107\|163}}		{{GZ\|That Mephistopheles may be brought together with the devil or with the idea of the devil, is already aimed at by the name; for the word "tophel" is the same as "the devil".\|107\|163}}