The Rudolf Steiner Archive

Today we will discuss some topics that have played a certain role in our current development of the spiritual movement within Germany. As you know, and as some of you have already experienced, we have discussed the various spiritual truths and insights based on the Gospels. We have talked about what can be said in connection with the Gospel of John in a wide variety of places, and we have also discussed what can be said in connection with the Gospel of Luke. Now, admittedly, not all of you have heard these things. Nor is it intended to speak today in the sense of presupposing something of what has been said there. Rather, it is intended only to mention to you some of the overall field of this spiritual-scientific field, which must be important for everyone.

It has often been mentioned here in Stuttgart that Christianity, and everything connected with it, has made a deep incision in the overall development of humanity and that what is happening around us today, what the human soul can experience today, cannot be properly understood without considering the full significance of the Christ event within our Earth's history. For every single human soul, it is of infinite importance to become acquainted with the significance of this event.

Now you know that this Christ event for humanity is described in four documents, in the so-called four Gospels. You are all familiar with these four documents and have certainly followed them in a variety of ways. These four documents, the Gospel according to Matthew, the Gospel according to Mark, the Gospel according to Luke and the Gospel according to John, have met with the most diverse fates in the course of human development since the founding of Christianity. Great transformations have taken place in the judgment and position of man regarding these four documents. If we ask ourselves first how these four documents appear to today's man, even to today's theologian, the answer is quite obvious. One says to oneself: First of all, we have the three documents of the Gospels of Matthew, Mark and Luke. They at least agree – so the general opinion today – on some points. But the fourth, the Gospel of John, is quite different from these three documents. At first, this Gospel of John makes such an impression on people that they say to themselves: If we take the first three Gospels as historical documents, as descriptions of the life of Christ Jesus, then the fourth document contradicts the first three so fundamentally that we cannot take this fourth as a description that corresponds to the historical facts. Thus, the opinion exists that this fourth document is merely a writing that arose from the confession of a man who was faithfully devoted to the mission of Christ Jesus, a kind of hymn that arose from the heart to express in an enthusiastic way what the narrator had to say. The other three gospels are also called the canonical gospels because they attempt to provide a kind of historical picture and because it is believed that they reflect the historical facts to a certain extent. However, if one wants to look for contradictions that the external mind, bound to physical conditions, seeks, then the first three gospels truly present such contradictions. For should there be no contradictions in the fact that the Gospel of Matthew tells of the birth of Jesus in Bethlehem, tells of the flight to Egypt, of the appearance of the Magi from the Orient, whereas the Gospel of Luke tells of a journey to Bethlehem, but completely omits what is told in the Gospel of Matthew about the Magi, that the flight to Egypt is kept secret and so on? We do not want to go into the details of the three years of Christ Jesus' ministry. We could find contradiction upon contradiction.

Now one could raise the question: How has the development of the judgment about the Gospels actually progressed over the course of Christian times? Was it always the case that people looked at the Gospels and saw contradictions in them above all else? We must be clear about how this development of judgment about the Gospels has taken place. It is not so very long ago that people have had access to the Gospels as they do today. They have only been available to the general public for a short time. Before the invention of the printing press, the Gospels were basically only in the hands of a few people, and truly not of the most ignorant, but of those people who had studied them in the most erudite way, who had made them the subject of their lives. And it is not the case that the further back in time we go, the more and more people said: There are contradictions – but the opposite is true. The further back we go, the more it appears that these contradictions were not perceived, that people had the four gospels next to each other and did not see the contradictions. The whole mood that people had towards the Gospels was quite different in the first Christian centuries. If we wanted to characterize this mood, we would have to say that the people of the first Christian centuries were filled with tremendous reverence for what is described in the Gospels. This whole mood was permeated by looking up to the great figure of Christ Jesus.

So how were the Gospels perceived? How did people perceive the fact that the Gospel of Matthew tells a different story than the Gospel of Luke? They perceived it similarly to how someone today - I have already used the comparison in the various lectures that have been given here and there - photographs a tree from one side. A photograph like this gives a view of the tree. If you went among people with it and wanted to create an impression of the tree based on it, this impression would be highly one-sided. And you could hope to create a more accurate impression of the tree if you photographed it from four sides. Then you would show four pictures of the one tree. These would agree with each other very little, they would be very different. Nevertheless, no one would have the feeling that it could not be that these four photographs were the pictures of a single tree. Everyone would say: I can only get a somewhat complete picture of the tree by having seen it from four sides. That is more or less how people in the early centuries of Christianity felt about the Gospels. They said: the whole great event is described from four sides, and we get a complete picture of it when we really take these four descriptions together and thus, so to speak, get an overall view. But then we must be clear about how these four descriptions from the sides actually relate to each other. The great event is indeed described from four different points of view. If we want to understand what each individual point of view describes, we must first realize the following.

We have before us an enormous individuality, Christ Jesus, an individuality of whom we know from descriptions already given here that he descended from the spiritual world and appeared in Palestine at the beginning of our era. What came to earth as an individuality now appears as a great, all-embracing ideal for every single human being. The individual human being strives upwards, as it were, intuiting that perfection in an individuality that is expressed in the Christ Jesus, and strives towards this ideal. Now, in the beginning, man sees what he can regard as his striving in intellectual, moral and so on. But he sees even more when he enters into what we call the spiritual-scientific movement. There he sees the development into the spiritual world. He knows that man can grow beyond his ordinary self, that he can grow to see into the spiritual world, that he can develop his spiritual senses in order to live up into the spiritual world. That is what man recognizes. In the essay “How to Know Higher Worlds” you have described one side of this upward life, of entering into the spiritual worlds, in which you have described what is called “splitting of the personality”. When a person develops spiritually so that he gradually grows into the spiritual worlds and becomes a seer himself, something similar to a kind of splitting of the personality does indeed occur. Three forces are initially expressed in the personality: thinking, feeling and willing. These three forces are, so to speak, united in the ordinary person; they work together, thinking, feeling and willing. You go out into the meadow, see a flower, that is, you have an idea of the flower; you have thought. You like the flower; you call it beautiful, that is, you have felt. A feeling has connected with thinking. You pluck the flower and take it home, that is, you have desired it. And so the entire outer life of man actually flows. He perceives, thinks, feels and wills, and the three go into each other. Perception gives rise to feeling, feeling to will or abhorrence and the like. When man now develops upward into the higher worlds, develops himself to clairvoyance, to participation in the spiritual worlds, then a splitting of these three forces takes place. In him who has reached a certain level of clairvoyant consciousness, not every thought evokes a feeling, but the thought occurs in isolation, and the feeling can occur in isolation and the will can occur in isolation. And precisely because he is divided into three beings, so to speak, whereas otherwise thinking, feeling and willing are only powers in his soul, man must become all the stronger in his individuality. He must not only then balance three powers, but become master of three beings, of a willing being, of a feeling being, of a thinking being. He must be the leader of a band of these three entities. He must create order; he must rule them, otherwise something evil will happen: the will will pull him in one direction and the intellect in the other, and he will then really be split and no longer find his way. Therefore, man must grow strong within himself, become powerful, so that he can be master in the entities that have become his soul forces. When man therefore develops upwards into the higher worlds, he splits himself, so to speak, into three different entities. When the entities come to meet us from above out of the spiritual worlds and one sees them in their actual entity, which one can only recognize through spiritual vision, then they appear from the outset sharply separated as thinking beings, volitional beings and feeling beings. That is what man develops them into.

This was particularly the case with the great individuality who came to us as the Christ. Therefore, those who first described the Christ said: You cannot describe the Christ by choosing only one point of view; you have to describe him as you first see a thinking, wisdom-filled being, then as you see a willing being, and then as you see a feeling being. He must be described from the point of view of wisdom, from the point of view of will, from the point of view of feeling. That is how one must describe him, people said. And they were especially prepared for this by the whole education that was customary in ancient times. If a person was to be developed at all into the higher worlds - today something different is needed for the first steps of attaining higher knowledge; in ancient times a different approach was taken - when someone was ripe to be led up, so to speak, to be made a citizen of the spiritual worlds, it was said: Well, he is ripe to be led up into the higher worlds. But let us take a closer look at him! Should we particularly develop wisdom or thinking powers or will in him?

In the old secret schools, not all powers were developed equally. Depending on the karma of the person concerned, one person's thinking was developed to the point of clairvoyance, another's feeling to the point of clairaudience, and a third's will to the point of magical power. Therefore, in the old secret schools there were three classes of developed abilities, those pupils who had developed especially the ability to see through illumination, to see the spiritual world with wisdom - these were the people in the mysteries who were asked when one wanted to know how things are in the higher worlds and how they are connected according to law. If we want to use a trivial expression today, we can say that they were the experts of knowledge within the mysteries. Then there was another class of initiates. In these, feeling was particularly developed. In order for this feeling to be particularly developed, they refrained from training in knowledge and will, and developed feeling in itself. When feeling is particularly developed in a person, then, as a result, he becomes a healer, a physician, something that is almost no longer known today. For in ancient times the physician had exerted a spiritual influence proceeding from the spheres of feeling, and had healed the receptive soul by means of a more highly developed feeling than exists today. This was the second class of initiates. They had trained their feeling to the highest willingness to sacrifice, to the surrender of all the powers they had within them. They divided the work among themselves. If someone wanted to know what was wrong with someone, they went to those who had developed the wisdom. They determined what was wrong and what needed to be done. Then came those who could not say what was wrong with the sick person because they had not developed the ability to think; but they came and sacrificed their strength because they had developed the powers of feeling. At the same time, these were the people who also had other functions, who showed their willingness to make sacrifices in the event of accidents or similar occurrences. The third category of initiates were the magicians. These were the ones who had developed the sphere of will. They had to take the external measures. The magicians had developed the powers of will and were able to carry out the task at hand. So there were three types of initiate: initiates of thinking, initiates of feeling, and initiates of willing. And a fourth class or category consisted of those in whom an attempt had been made to develop something of each of the three remaining faculties: something of thinking, something of feeling, and something of willing. Therefore, they did not advance as far as the others in any one sphere, but they showed how, with a certain initiation into the three spheres, things are connected. Thus there were powerful initiates of wisdom, powerful initiates of sacrifice, powerful initiates of magistery, and a fourth category, which had something of each of the first three.

When now the Christ Jesus was to be described, so to speak, from all sides, there were found - this can be explained in more detail another time, today it can only be done in broad strokes - four people who now described the abilities that were naturally united in him from their four points of view. One of them, for example, was particularly initiated into the secrets of thinking. He described the Christ Jesus from the standpoint of the one who could understand him particularly well, an initiate of wisdom. He left out the other sides. Another was an initiate of feeling. He described the Christ Jesus from the standpoint of feeling, as a physician, so to speak, as a healer. A third was an initiate of magisterial power. He described the powers that the Christ could unfold to organize all of humanity. And a fourth was an initiate of the fourth class, in which the powers worked together, working in harmony. He described primarily the human work of Christ Jesus. He did not see the full power of wisdom, of sacrificial service, nor the mighty magic strength of the willpower of Christ Jesus; but he saw how the three powers of thought, feeling and will were harmoniously combined in Christ Jesus. He described the human Christ Jesus.

Thus we have described the Christ Jesus to four initiates. The one who described the Christ Jesus as an initiate of wisdom was the writer of the Gospel of John; the one who described him as an initiate of feeling was the writer of the Gospel of Luke ; the one who described him in terms of magical power, that was the writer of the Gospel of Mark; and the one who described the harmonious synthesis of the lower three human members, that was the writer of the Gospel of Matthew. Thus each described that in Christ Jesus in which he was initiated.

Thus we shall understand that we can gain a complete picture of Christ Jesus through the four Gospels, in that they describe what was particularly close to the four personalities on which they are based. Anyone who has the necessary reverence for such a great individuality as the Christ will say: Precisely because of this I can gain a comprehensive picture, that the writers of the Gospels, each one, gave the best they could give. But that is why it is also necessary that you do not always take what is said in spiritual science in reference to the four Gospels, to the fourth for instance, or the third, or the second, or the first, as if you had the whole truth about Christ Jesus in each such chapter. It could easily have been thought from the various lectures that have been given here and there: Now the Christ Jesus has been described, and at most it would still be interesting to describe him with reference to another gospel. It is not so. One gets only the picture from one side, if one describes the Christ Jesus according to one gospel. We must wait until, in the course of our spiritual movement, the Christ Jesus has been described in connection with all four gospels. Only then will you have all the secrets that can be said about him.

Now we will have to start from a certain one-sided description in order to gather together, so to speak, a picture of Christ Jesus, but in such a way that you really have to keep to what has just been said. You must not go away today from the lecture and say: Well, now we have the truth in these matters - but you must say to yourself: It has now been described from one point of view and the other must be added and must be illuminated with what is said from other points of view.

In the Christ Jesus we actually have a confluence of all previous spiritual currents of humanity and at the same time a rebirth of the same. In the Christ Jesus, all spiritual currents flow together and are reborn, reborn to a higher degree. We could mention many such currents of pre-Christian times that arise from spiritual science in the context of those considerations that tie in with the four Gospels, currents that we see flowing together in the Christ event; but for now we will draw attention to only three currents.

First of all, there is a powerful spiritual current that has been active in Asia since ancient times. This is what we can call Zarathustrianism. A second spiritual current is that which flourished in India and reached a certain high point with the appearance of Gautama Buddha, six hundred years before our era. A third spiritual current is that which found expression in the ancient Hebrew people. So that we have the confluence in Christ Jesus of the ancient Hebrew spiritual current, then that which was realized in Gautama Buddha, and that which was associated with the name Zarathustra. We could mention many more such spiritual currents, but that would make the matter too confusing.

Now, in a certain way, everything that actually happened in Palestine at the beginning of our era comes to light in the four Gospels – if we really understand them correctly. It is not the task of spiritual science to draw from the Gospels what it has to say. Nothing at all of what is said about me is drawn from the Gospels. The only source for the spiritual researcher is what is called the Akasha Chronicle, that which can be observed clairvoyantly. If all the Gospels had been lost due to some catastrophe, everything that is said about the Christ in spiritual science could still be said. It is based on spiritual research. Only afterwards is the result of this spiritual research compared with what is in the Gospels. And that is precisely what gives the Gospels their objective reverence when one sees what is presented in the Gospels. You must never lose sight of this point of view. We are not drawing on the Gospels; therefore what I am going to tell you now is not drawn from the Gospels either. But we can compare it afterwards with what is in the Gospels, and we will find it to be in agreement.

One of the spiritual currents that then flowed into Christianity is the one that reached its peak in the personality that was incarnated in India as Gautama Buddha about six hundred years before our era. What kind of individuality is this? We understand this individuality when we consider the following: Everything that has gradually emerged in the development of humanity is precisely a product that develops and gradually settles in. You would be mistaken if you believed that the abilities of today's human beings have always been there. Today, for example, there is something called the voice of conscience. It has not always existed. We can almost grasp when conscience arose in the course of human development. If you go back to Aeschylus, you will find nothing of a description of conscience in his works. It is only in Euripides that we find a description of conscience. Thus, the Greek consciousness first developed the concept of conscience between these two. What man today calls an inner voice has only just developed. Before that, there was, within humanity, we can say, a kind of clairvoyant consciousness. If a person had done something he should not have done, a picture would appear to him like a vengeful spirit, and it would pursue him. This was what the Greeks called the Furies. He really saw the fruits and the avenging spirits of his evil deeds around him. This phenomenon, which was outside of man, has been drawn into the human soul as the voice of conscience. And so, too, did the other faculties of men come into being only gradually, and it is only short-sightedness on the part of men, who do not see farther than the end of their own noses, so to speak, which outer science amply does, to believe that men have always been as they are today.

Thus, people have not had what we might call the teaching of compassion and love. We have to imagine the teaching of compassion and love in ancient times as being very different from today. Today, people can, so to speak, go within themselves. When this or that happens outside, he can allow the feeling of compassion and love to arise within him, and he knows that this is good. He can find the principles of love and compassion within himself. This was not the case in the past; rather, in the past, it was instilled in people purely by suggestion from those charged with instilling it, and they were told how they should behave. People themselves had to be guided. There were individual leaders and guides for humanity who indicated how people should behave. The guides for humanity dictated what should be done in the way of acts of love and compassion. And those who were the guides in the field of love and compassion were in turn under higher guides and all together under a guide who is called the Bodhisattva of love and compassion. He had the mission to spread the teaching of compassion and love. But this Bodhisattva, who was the leader in terms of compassion and love, was not like an ordinary incarnated human being, in that not his entire being was absorbed in the physical human being. He had, so to speak, a connecting bridge up to the spiritual world.

The Bodhisattva of compassion and love lived only partly in the physical man; for the rest, his spiritual being reached up into the spiritual worlds. There he brought down the impulses he had to instill. If we wanted to describe this spiritually, we would have to say: the clairvoyant saw the image of the person in whom the bodhisattva was partially embodied, and behind him a mighty spiritual-astral figure that rose up into the spiritual worlds and was only partially in the physical body. That was what this bodhisattva was like. This Bodhisattva was the same one who was then reborn as the king's son Gautama Buddha in India, and for this Bodhisattva, so to speak, this was the ascent to a higher dignity. He had earlier, so to speak, allowed himself to be guided from above, had received impulses from the spiritual world and passed them on. But in this incarnation, six hundred years before our era, he was elevated to the dignity of Buddha in the twenty-ninth year of his life. That is to say, in this incarnation he experienced his entire individuality entering the physical body. While he had to remain outside as a bodhisattva with a part of himself in order to build the bridge, it was this progress to the dignity of Buddha that allowed him to be fully incarnated in the body. This enabled him not only to receive the teaching of compassion and love through inspiration, but also to look within himself and receive this teaching as the very voice of his heart. This was the enlightenment of the Buddha at the age of twenty-nine, under the bodhi tree. Then it dawned on him: the teaching of compassion and love, independent of the connections with the spiritual world, as a human soul property, that he could think the teaching of compassion and love, which he pronounced in the eightfold path. And the sermon that followed is the great teaching of compassion and love for the first time from a human breast.

This must happen with every human capacity. At some point in the development of humanity, an ability must first be expressed in an individuality; only then can it gradually develop as a separate ability in people in general. The teaching of compassion and love could only be felt as something that man brings out of himself after it has been brought by an individuality. In Oriental philosophy, this is called “turning the wheel” of dharma, compassion and love. This happened through the full individuality of the Bodhisattva sinking into the king's son Gautama Buddha. From that time on, there are people who can find the teaching of compassion and love within themselves. And it will develop in such a way that more and more people will find the teaching of compassion and love within themselves, and three thousand years after our era, a sufficient number of people will live on earth to develop in their own hearts what Buddha has found. Then the mission of the Buddha in this respect will be fulfilled on earth. For at the time when the Bodhisattva descended to become a Buddha, the dignity of the Bodhisattva was taken over by another. Until then, what we call the Buddha today was a Bodhisattva. The next rank after the Bodhisattva is that of the Buddha. From the Bodhisattva, the ascending being becomes a Buddha.

Oriental philosophy expressed it this way: When the Bodhisattva descended to earth, he handed over the crown of the Bodhisattva to his successor. This successor still lives today as a Bodhisattva. He will only ascend to the dignity of Buddha three thousand years after our present time. This is the one whom Oriental philosophy calls the Maitreya Buddha. This one is a Bodhisattva today and will be the Maitreya Buddha in three thousand years. He has a different mission from Gautama Buddha, which is connected with things that people today cannot yet find within themselves. That is a line of development. So that we can say: That Bodhisattva, who contains within himself the teaching of compassion and love, has indeed advanced to the dignity of a Buddha, and in so doing has given his mission a tremendous impetus. The fact that he was in a human body with his entire being six hundred years before our era earned him the right not to be incarnated in a physical body on earth again. In fact, the incarnation of that time was the last incarnation of this Bodhisattva. He no longer needed to incarnate in a physical body, but only needed to descend to the etheric body. All the following embodiments of the Buddha are therefore not such that he can be seen externally on the physical plane, but such that he can only be seen by those powers that enable people to see the etheric body. In the entire following period, the Buddha therefore only embodied himself in an etheric body. Six hundred years after his presence on earth, Buddha incorporated what he had to bring to humanity into what had been initiated by Christianity. He offered what he had to bring as a sacrifice to the founding of Christianity, so to speak, he let it flow in like a spiritual tributary into the great overall stream. This is the current that reaches its climax in the Buddha. That is the one current.

Another came about in the following way. We can form an idea of it by looking a little at the development of humanity itself. You all know that after the great Atlantic catastrophe, people did not have the same abilities as they do today, but that after the great Atlantic catastrophe they still had remnants of an old, dim clairvoyance. Logical thinking developed only gradually. The culture that we call ancient Indian culture was entirely a culture that emerged from ethereal clairvoyance. The Zarathustra culture was also still one in which people worked with ancient, dimmed clairvoyance, and the Chaldean-Egyptian cultures were not yet cultures in which people thought as they do today. Everything was still inspiration; it was not yet permeated with logic, but everything that came to light in Chaldean astrology and in Hermes wisdom was more or less inspired imagination. The human ability to think logically had not yet developed in these cultures. It was reserved for a completely different current to develop what could be called a logical culture, a culture of thinking. The first post-Atlantean culture was still entirely based on ethereal clairvoyance. The Zarathustra culture was still one of these as well, even if it was no longer as pronounced. Likewise, the Egyptian-Chaldean culture was still based on inspiration. Thought in those days was not yet permeated by logic; it was interwoven with imaginations that are expressed in the astrology of the Chaldeans and in the Hermes wisdom of Egypt in magnificent images.

The post-Atlantean cultures emerged from two streams. Apart from those who went west and populated present-day America, two streams of migrating people poured east under the leadership of their leaders, one in a northerly direction and the other in a southerly direction.

The northern stream, parts of which remained in Europe, penetrated further into Asia. While new cultures were developing and unfolding there, the population of Europe lived through the centuries as if biding its time. Its energies were, as it were, reserved for what was to come. In their essential cultural elements they were influenced by that great initiate who chose this field as his own as far as the Siberian regions and who is called the Scythian initiate. The leaders of the original European culture were inspired by him. This culture was not based on what came into humanity as thinking, but on an ability to absorb an element that was halfway between what could be called recitative-rhythmic language and a kind of singing accompanied by a peculiar music that no longer exists today but was based on an interplay of whistling instruments. It was a peculiar element, the last remnants of which lived in the bards and skalds. Everything that the Greek myths of Apollo and Orpheus tell us has developed from this. In addition, practical skills were developed in Europe through colonization, construction and so on.

The other masses of people migrated under the leadership of the great sun-initiates to Asia. The outpost formed the first post-Atlantean culture under the leadership of the Rishis. Further in Western Asia the most ancient Zarathustra culture developed; but we are not speaking here of the historical Zarathustra. What he brought forth is in some respects opposed to ancient India. The latter was entirely built upon ethereal clairvoyance; Zarathustra turned his gaze to the sun. He saw the spirit of the sun, the “great aura,” Ahura Mazda. Zarathustra was the first to express the peculiarities of northern culture here. All that followed is built upon this.

The other trend that came over, the southern one, formed the basis for the Chaldean-Egyptian culture, which arose from a merging of the one with the other. This can be schematically represented: Indian culture signifies the development of the human etheric body; in Persian culture, the sentient body developed; the Egyptian-Chaldean culture gave the sentient soul; it is essentially an inner culture, going through an inward path. And just as the sentient body and the sentient soul join together, so it is the case for all of humanity. This can be seen particularly in the Egyptian-Chaldean culture. The same will be the case with the consciousness soul and the spirit self. This can only happen through the transition of progressive culture into that region where spirituality has been held back: this can only happen in Europe. There the development towards the intellectual and consciousness soul had still been held back and only developed after the Christ event. It is there that the fusion with the spirit-self qualities will also be able to take place in the future. This can only happen through a spiritual current such as the spiritual-scientific one. This will be brought about by the sixth period of our culture.

While the two currents described were still under the influence of the old, dim clairvoyance, the third current, which merged with the others and prepared the Christ event, was followed by a fourth cultural current, which could be called a logical-intellectual one. To understand each other clearly, you have to realize that all clairvoyance comes about because the etheric body works independently in a certain way, namely the etheric body of the brain. Where the etheric body of the brain and the physical tool of logical thinking are strictly united, clairvoyance cannot come about. Only when the etheric body retains something in order to be independent can clairvoyance come about. When the etheric body of the brain is completely linked to the physical brain, it works out the brain in the finest way; but it also engages in the elaboration of the physical brain and nothing is left over to develop clairvoyance. But it was necessary that precisely this ability, which is connected with brain thinking, with the brain's synthesizing of the world phenomena, should make its appearance in humanity. For this to happen, something had to happen in humanity that can be characterized by saying that it had to be selected from humanity – well, let us take an individuality in whom, so to speak, what was called ancient clairvoyance was least present, whereas the physical tool of the brain was highly developed, chiseled, and carved out. This individuality was able to survey the phenomena of the external physical world in terms of measure, number, order and harmony, to seek unity in the externally manifested phenomena. While all the members of the earlier cultures knew something from the spiritual world through inspiration from within, so to speak, this individuality had to direct its gaze out into the surrounding world of phenomena, had to combine, logically weigh and say to itself: “Out there are the phenomena, everything falls into place in harmony when one sees everything in a large unified picture. That which appears as unity there appeared as unity in the external world, as God behind the phenomena of the physical plane. That was one difference compared to the other views of God. The other views of God said: The idea of God arises from within. But this individuality directed his gaze everywhere, organized the phenomena, looked at the different kingdoms of nature, brought them under one unity, in short, he was the great organizer of the world phenomena according to measure and number, who was chosen from the whole of humanity. This individuality, who was chosen from the whole of humanity, to first survey the external physical world and find the unity in it, was Abraham. Abraham or Abram was the one who was chosen, so to speak, by the spiritual-divine powers to receive this special mission, to convey to humanity the powers bound to the measure and number of external appearances. He emerged from Chaldean culture. Chaldean culture itself had recognized its astrology out of clairvoyance. Abraham, the forefather of arithmetic, emerged to find all this through combination, through the physical brain having undergone a very special process here. Thus a very special mission was entrusted to him.

Now we must bear in mind that the way the mission was to proceed was not to remain with him alone, but was to become the common property of mankind. But since the thinking was bound to the physical brain, how could it become common property? It could only become common property by being transmitted through physical inheritance. That is to say, a people had to come forth from this individuality, in whom this special quality was inherited as long as it was to enter humanity as a mission. A nation had to come forth from it. A nation had to be founded, not just a culture, where something had been taught: what one has received clairvoyantly can be taught. What was now to be received by humanity had to be transmitted to the descendants through physical inheritance, so that it could be realized in all its details. What was to be realized? It should be found through human combination, that order which was first brought into humanity through Abraham. If one looks up at the order of the stars, one can find the order through combination. The wise men of Chaldean astrology have reflected on the thoughts of the gods. Now it was a matter of finding this particular transition to combining, to logically grasping the phenomena, in the external world. Therefore, there had to be an inherited property in the physical human body that resulted from the work of thinking itself, which is spread out in space as order. This is expressed very beautifully when the one who assigns this mission to Abraham says: Your descendants shall be arranged according to the order, according to the number of stars - which the Bible nonsensically translates as: “Your descendants shall be like the sand of the sea.” It means that there should be an order in Abraham's descendants, the descendants should be structured in such a way that there is an image of the stars in the sky. This is also expressed in the twelve sons of Jacob. They are an image of the twelve constellations. This is where the dimensions come in, which are modeled in the sky. In the line of generations there should be an image of the number in the sky. Just as the number is written in the sky, so the order of the number is to be written in the line of generations. This is the profound wisdom contained in these words, which are foolishly translated: “Your descendants shall be as the sand of the sea.”

Thus we see the meaning of Abraham's entire mission. But the symbolism of this mission, which is meant to reflect the secrets of the world, is also expressed in other ways. First of all, we ask ourselves the following: what is meant to be sacrificed, so to speak, is ancient, dimmed clairvoyance. Everything that has been rooted in humanity since the earliest times is to be sacrificed. The innermost conviction in this whole mission is that everything is received as a gift from outside. What is to come into being should come into being through physical descendants. Through them, this mission should enter the world. Abraham must receive this himself as a gift from God. This happens when he is first called upon to sacrifice his son Isaac and then prevented from doing so. What does he actually receive from the hand of God? He receives his whole mission. For if he had really sacrificed Isaac, he would have sacrificed his whole mission. He gets his people back by getting Isaac back. He receives as a gift from the divine order of the world in Isaac what he is actually meant to give to the world. Thus everything that followed Abraham was a gift from God Himself. The last gift of clairvoyance that still existed – you will understand later how the individual gifts of clairvoyance express themselves; each one can be related to one of the constellations – the last gift of clairvoyance to be voluntarily sacrificed is linked to the constellation of Aries. That is why we see the ram in the sacrifice of Isaac. This is a symbolic expression of the sacrifice of the last gift of clairvoyance in exchange for the gift of being able to judge the outer phenomena of the world in terms of number and measure. That is this mission of Abraham.

And how does this mission continue? The last gift of clairvoyance is sacrificed, it must be expelled from this mission, and if it still shows itself as an inheritance, it is, so to speak, not tolerated within the straight line of succession. Joseph shows a relapse. He has his dreams, he has the old gift of clairvoyance. The brothers cast him out. This shows how tightly this entire mission was drawn: Joseph is cast out. He migrates to Egypt to establish the connection that was now necessary, the connection with the other wing of our entire cultural development, with Egyptian culture. Joseph had united within himself that which was general in character within this mission and at the same time remnants of ancient clairvoyance. He brought about a complete revolution in Egypt by correcting the declining Egyptian culture in accordance with his clairvoyant gift. He placed his gift at the service of external institutions. This is the basis of Joseph's cultural mission in Egypt.

And now we see a peculiar spectacle. Now we see that those who were the missionaries for outer thinking in terms of measure and number are no longer on the earlier path, but are seeking the outer connection through Joseph by seeking in return what they could not bring forth from themselves in Egypt. There they go, there they take in — the descendants of Abraham take in what they need in Egypt. That is where they go. What is necessary for the further organization of this mission is given from the outside through the Egyptian initiation, because it cannot be brought forth from within. Moses brings this from the outside and connects Egyptian culture with this special mission of Abraham. And now we see how it is passed on from generation to generation, what is the human comprehension of the outer world, what is the recognition of the outer world in terms of measure, weight and number. A new element has entered. This is transmitted through blood relationship and can only be transmitted in this way, because it is bound to that which must be inherited. This is the second of the currents.

The third stream is the one that connects with Zarathustra, which is what was expressed in ancient Persia and spread to the Near East, as we have already learned in the various lectures. These three streams are what flow together in the Christ Jesus. The individuality that is the Christ Jesus must have had to do with all three currents. They must unite in him. How does that happen? This happens in the following complicated way. First of all, we have to realize that one of the things that was to flow into the general world current took place in India six hundred years before our era. At about the same time, something also happened within the Babylonian-Chaldean culture in that Zarathustra reappeared in ancient Chaldea under the name Zarathos or Nazarathos. There he lived and worked as a great teacher at the same time as some of the chosen teachers and leaders of the ancient Hebrew people were led into Babylonian captivity, because that is also the time when the Jews were led into captivity. There you see how the first contact of the Hebrew people with Zarathos took place at that time and how the Hebrew people, through their members, were under the personal influence of the reborn Zarathustra or Zoroaster. The events took place as described in the Bible. The following happened. At the beginning of our era, there were two sets of parents, both named Joseph and Mary. One of them lived in Nazareth and the other in Bethlehem. The husband of the couple in Bethlehem was descended from the Solomonic line of the House of David. The other couple in Nazareth was descended from the Nathanic line of the House of David. Solomon and Nathan are both sons of David. Both sets of parents have a son. To the Nazareth parents, the Nazareth Jesus child is born, as described in the Gospel of Luke, and to the Bethlehem parents, the Bethlehem Jesus child is born, as described in the Gospel of Matthew. So we have two Jesus children at the beginning of our era.

Let us follow the story of the Bethlehem Jesus Child! How did he actually come into being as a physical child, so to speak? As a physical child, we see in the physical line of descent, which the writer of the Gospel of Matthew traces very beautifully back to Abraham, descended from this line. We have to follow the line from Ur of the Chaldees to the land of Canaan, then to Egypt and back to Canaan again. That would approximately give the line of the Israelite people from Chaldea to Palestine, to Egypt and back again. These were the ancestors of the Bet-lehemitic Jesus-child. And because he carried the blood of these ancestors within him, he went through this journey, so to speak. That individuality, which now wanted to embody itself in this Jesus boy of Bethlehem, quickly passed through the same path, albeit in a shortened form. That individuality had been active as Zarathustra in ancient Chaldea. Thus, at the moment when the Bethlehem Jesus child was born, a spiritual individuality, which exactly imitated the traits of Abraham, came spiritually from Chaldea to Canaan. There it was born into the Bethlehem Jesus child. Then it had to briefly imitate the move to Egypt and later back again, until it settled in Nazareth. There you have the individuality that, so to speak, spiritually went through the whole journey of the people of Israel. You can go through this journey that you have described in the Bible and you will find that it is true. The Bible describes better than any external records. What can be found in the Akasha Chronicle for the clairvoyant eye is confirmed by the Bible: the journey that the Israelite people went through from Chaldea to Canaan, to Egypt and back. And the parallels are wonderful everywhere. Who leads the Jews to Egypt? Joseph's dreams lead them there. Who leads the Bethelehemitic Jesus child to Egypt? Also the dreams of Joseph, his father. These parallels go as far as these details. It is again a special gift of clairvoyance that has remained, that establishes the connection.

So the Jesus child is born in Bethlehem, having received the element that came into humanity through Abraham by inheritance, the individuality of Zarathustra. And those who were connected with Zarathustra in the Chaldean secret schools are now pursuing the path. In the spiritual world, their star leads the way: Zoroaster himself, who is going to be born in Bethlehem. They can follow them, the three magi, they appear in the Bible. They know him, who lives in the Bethelehemitic Jesus child.

This is the one Jesus child, the Bethelehemitic. In the other Jesus child, who was also born in Bethlehem only through a journey, something completely different lives, something that is already announced by the fact that this Jesus child was different in all his qualities from the Bethelehemitic Jesus child. From the very beginning, the Bethlehem Jesus Child showed himself to be an extraordinarily gifted human being beyond all human measure, for he had a powerful individuality within him. He was gifted for everything that humanity had so far conquered in terms of cultural means. He showed himself to be extraordinarily gifted for everything that could be learned from the environment. The Nazarene Jesus Child was not at all gifted for the external things of culture. He had only a deep, deep, emotional inwardness. It was precisely the quality of the soul and mind that was developed in him. But he was not gifted to learn what was externally available in terms of cultural means. He had no inclination for that. He had something that people cannot even imagine in terms of distinguishing good from evil. But what had arisen on earth in the way of culture was foreign to him. It was foreign to him because something had been born in him that had not gone through the whole development of humanity.

We can understand this if we consider the following. In the ancient Lemurian times, what we call the Luciferic influence took place within humanity. Then the Luciferic powers crept into the human being's astral body. As a result, humanity has become what it has become. Now, in those days, the guiding powers of the human being's etheric body had to be held back a little so that it would not be infected by anything that the astral body, which was under Luciferic influence, could give it. Part of the etheric body was withdrawn from the influence of the astral body by the fact that man retained influence only over his etheric body, in so far as he is a thinking and feeling being, but not with regard to everything of a thinking nature. This was, so to speak, withheld and conveyed from the spiritual-divine world from above. Therefore, from the very beginning of their earthly existence, human beings have, so to speak, their individual desires and personal feelings, and they could not have their personal thoughts, nor the expression of personal thoughts, language. Thinking was such that it was guided by a continuous spirituality in all of them. As a result, they all think the same. But even language was at least guided by the folk gods, so that not every person has their own language. That which is expressed in the spirit of language was, with respect to the etheric body, removed from the arbitrariness of the individual personality; it was held back. What was withheld in Lemurian times is related in the Paradise Myth: Man partook of the Tree of Knowledge but not of the Tree of Life; he acquired freedom of will, but what was not given to man at that time was now mysteriously transmitted to this Jesus child, to the Jesus child of Nazareth, whose etheric body it was. There was that which had been withdrawn from humanity in the very beginning, and that prevented the Nazarene Jesus Child from taking an interest in the culture that humanity had acquired. He had something much more original, something that reminded of the time when humanity had not yet fallen into the sin of the arbitrariness of the individual. The author of the Gospel of Luke expresses this by leading the family tree up to Adam. So that in the Nazarene Jesus-child something appears which had sunk in Adam, which had been withdrawn from the Luciferic influence. What mankind was before this Luciferic influence, that was in this Nazarene Jesus-child.

These two Jesus-boys lived side by side. When they were both twelve years old, the following happened: the Zarathustra in the Bethlehem Jesus-boy decided to merge with the Nazarene Jesus-boy. This is hinted at in the Bible in the event known as the loss of the twelve-year-old Jesus, where the parents are amazed to find him again. He was quite different from what he had been before, the Nazarene Jesus-child. Now, all at once, he took an interest in external culture because Zarathustra's individuality was in him. This happened at that moment in time which is described in the Bible as the twelve-year-old Jesus getting lost. Something else had happened as well. At the birth of the Nazarene Jesus Child, that which we can call the later embodiment of the Buddha descended into the astral body. From the time of his birth, the Buddha in his etheric body was connected with this Jesus child of Nazareth at his re-embodiment, so that in the aura of the Jesus child of Nazareth in his astral body we have the Buddha. This is alluded to in a profound way in the Gospel of Luke. The Indian legend tells us that at the time when the royal son Gautama Buddha was born, there was a remarkable sage who was to become the Buddha. His name was Asita. He had learned through his clairvoyant abilities that the Bodhisattva had now been born. He looked at the boy in the royal palace and was full of enthusiasm. He began to weep. “Why are you weeping?” the king asked him. “O king, there is no danger of misfortune. On the contrary, the one who has been born is the Bodhisattva and will become the Buddha. I weep because I, as an old man, will not live to see this Buddha.” Then Asita died. The Bodhisattva became the Buddha. The Buddha descends and unites with the aura of the Nazarene Jesus child, in order to contribute his mite to the great event in Palestine. At the same time, through a karmic connection, the old Asita is reborn. He becomes the old Simeon. And he now sees the Buddha, who had become this from a bodhisattva. What he had not been able to see in India six hundred years before our era, the becoming Buddha, he now saw it when the Buddha floated in the aura of the Nazarene Jesus child, whom he held in his arms, and now he said the beautiful word: “Now, Lord, you let your servant go in peace, for I have seen my master,” the Buddha in the aura of the Jesus child.

Thus we see how the three currents flow together: through the blood, the current of Abraham; through the individuality of the Bethelehemitic Jesus-child, the Zarathustra current; and the third current through the Buddha's etheric body or Nirmanakaya floating down and being seen by the shepherds. Thus we see these three currents flowing together. And how these currents live on within Christianity, and how he who lives in the Nazarene Jesus-child, endowed with the individuality of Zarathustra, carries them forward, can only be described at another time.

It should also be said that after the Zarathustra individuality had passed over into the personality, into the body of the Nazarene Jesus child, that the Bethlehem Jesus child gradually wasted away and soon died.

The important thing is that you understand how this guidance of the Zarathustra individuality into the Jesus child took place. You know that the development of the human being proceeds in such a way that from birth to the age of seven the development of the physical body takes place, from seven to fourteen the development of the etheric body takes place, the special unfolding, and that then the astral body is born. The special I, the egoity, as it was born in man in the Lemurian time, was not at all in the Nazarene Jesus child. If He had developed further without the Zarathustra going over to Him, no I could have been born. He had what had been joined together as the holy three members, as they were before the Fall: physical body, etheric body and astral body, and only then received the gift of the I through Zarathustra. All this joined together in a wonderful way. In the Gospels we have the facts mirrored, which can be found in the Akasha Chronicle.

I have only been able to sketch out a few individual features of the confluence of these great, powerful spiritual currents of the Buddha, Zarathustra and the ancient Hebrew stream in Western Asia, where, at the beginning of our era, Christianity was reborn from these three currents. These are a few lines that we can continue another time.

In recent years it has been possible to speak in Swiss places about a highly significant topic in spiritual science, a topic that is fundamentally the highest for spiritual science: the Christ-problem. And if many people of the present time, who are quite outside the spiritual science movement, believe that this is basically the simplest topic that can be discussed, then from their point of view these people of the present time are right. What is greatest for the development of the earth and of humanity, the power of Christ, the Christ impulse, has certainly worked in such a way that the simplest, most naive mind can somehow understand it. But on the other hand, this impulse has worked in such a way that no earthly wisdom is sufficient to truly understand what happened in Palestine at the beginning of our era, what happened for humanity and, in fact, for the whole world.

Now, in recent years, the Christ problem has been discussed, and perhaps I may point out in a few words that the German Section has just completed its first seven-year cycle. It was founded seven years ago; at that time there were few branches, hardly ten. Now the number has grown to over forty. The number seven is so often mentioned when we speak of anthroposophical wisdom and world view, and a certain lawfulness is also expressed in it, so that this development is taking place in seven successive cycles of time. We need only recall what we have already touched on here, the development of our earth; it is passing through seven planetary states. The law of seven also applies on a smaller scale, to every single fact of world evolution as well as to a movement such as the development of spiritual science. Those who look more deeply into our movement can see that in a certain respect this seven-year cycle has unfolded quite regularly, and that we are at a decisive point where what was laid seven years ago is repeated at a higher level and at the same time returns to itself in a cycle; but this could only happen because we really worked in a spiritual sense, that we did not work arbitrarily and randomly, but according to the law.

Then you remember that we distinguish seven aspects to the human being: first the physical body, then the etheric body, the astral body and the I; then, when the I reworks the astral body, the spirit self or manas arises; when it reworks the etheric body, the life spirit or buddhi arises; when it finally reworks the physical body, the highest link, the spirit man or atma, arises, so that we first distinguish four links and then three more, which arise as a transformation from the first three.

If you now want to implement something in the world so that a spiritual law is embodied in it, then this great law must be followed everywhere. If you, as a young branch, so to speak, want to enter into spiritual life in the appropriate way, it is good to see how the organization of the whole work has progressed. For the young branch will recognize that it is necessary to catch up on this process of development on its part, to follow it. We have followed this process exactly in the German movement: in the first four years we gathered together everything necessary to gain a concept of the world from which spiritual science begins. First of all, we presented the sevenfold nature of the human being, the doctrine of karma and reincarnation, the great cosmic laws, the evolution of Saturn, Sun and Moon, and the laws of the individual course of life, so that this is available in our literature and in various branch works. This was done in the first four years.

In the last three years, we have basically gained nothing new in any systematic way, but have instead planted the higher wisdoms in what has been achieved in the first four years, and have then ascended to the comprehension of the highest individuality that has walked our earth, the individuality of Christ Jesus - which we would not have been able to do if it had to be done with nothing but unknown ideas. We could only speak about Christ after we had spoken about the nature of man in general. We could only comprehend how this Christ event occurred if we understood human nature and its entire sequence of stages. Those who heard the lectures on the Gospel of Luke in Basel, and also the others who heard something here and there, know that very complicated processes took place. But how could it have been understood that, for example, something significant happened to one of the Jesus-boys in the twelfth year of his life if we had not known what actually takes place between the ages of twelve and fifteen? We prepared systematically and then, in deep reverence for the greatest truths of our earthly cycle, we tried to grasp what is associated with the name of Christ Jesus. It was like ascending to ever greater heights. Thus it came about that one could contemplate the Christ Jesus in connection with the Gospel of John and the Gospel of Luke. Even then in Basel it was emphasized that no one should believe that, having heard all the truths in connection with these two Gospels, he then knew what the nature and essence of that high spiritual entity is. He has learned this only from one side. One should not believe that it is unnecessary, or only like a renewal, to hear the truth from another side as well. The gospels are images of this great event, each evangelist presenting from a certain point of view what happened in Palestine.

Now, the day before yesterday in Bern, I demonstrated what is now happening in various branches. For very specific reasons, I tried to sketch out a reference to Christ in connection with the Gospel of Matthew. There are very specific reasons for this. Spiritual science should be a way of looking at life, not a theory or a doctrine; it should transform our innermost soul life. We are to learn to look at the world in a new way. And there is a quality that we must acquire, that man acquires more and more, learns more and more, precisely through the wisdom of anthroposophy. There is no single word in any language that properly describes this quality, but spiritual science will still find the word for this new feeling of the heart. And until then we can only use the word that is there for this quality: humble modesty is what is to take ever deeper root in our soul, especially with regard to those documents that, as gospels, bring us tidings of that most significant event in the evolution of the earth. For there we learn that basically we can only approach very slowly the truths and wisdoms that are necessary to fathom the Christ-problem. We learn to develop a completely different feeling in us than that which today's people have, who are so quickly finished with their judgment of the event. We learn to be careful in presenting the truth, and we know that when we have considered it from any one side, we only perceive one side, never the whole at once.

This is connected with the fact – and only gradually will we gain an understanding of it – why there are four Gospels at all. Today, the fact of the matter is that even theology is intellectual, materialistic, and that the intellect, when applied merely to the four documents, will compare them externally. And that is when contradictions are perceived. First of all, the Gospel of John was examined. What it presents to the intellect, they say, is so contrary to the other three Gospels that the best way to understand this Gospel is to say that the writer did not want to describe real events, but wanted to present a kind of hymn, a kind of confession, a rendering of his feelings. In the Gospel of John, one sees a great, comprehensive poem, and thus it is dismissed as having no documentary value. But only the external, materialistic mind does this. Then the other three Gospels are considered. Certain contradictions are also found there; but these are explained by the fact that the Gospels were written at different times. In short, people today are well on the way to picking these documents about the great event apart, so that they no longer mean anything to humanity. But spiritual science is called upon to show why we have four different documents about the event in Palestine and to reconquer these documents for spiritual science. Why are there four documents?

People have not always thought as they do today. There were times when the Gospels were not in the hands of everyone, but only of very few people, precisely those who were in charge of spiritual life in the first centuries of Christianity. Why do people today not ask themselves: Were these people not complete fools that they did not see that the Gospels contradict each other? Or were they so benighted that they did not see these contradictions? The best of their age accepted these documents in such a way that they looked up humbly and were glad that we have four gospels, of which today's people say they cannot be documents because they contradict each other!

Now, without dwelling on this any longer, we want to draw attention to how the Gospels were received in the first centuries of Christianity, and how they must be received. They were received in those times in such a way that one can compare it to this: If we take a photograph of the bouquet of flowers standing here from four sides, we get four photographs. If we look at them individually, they differ from each other, but if you look at a photograph like this, you can get an idea of the bouquet. Now someone comes along and takes a photograph from a different side. You compare the two pictures and find: Yes, these are two completely different pictures ; they cannot represent the same thing. And yet, one will then have a more complete picture of it; and only when one has taken pictures of the bouquet from four sides and compares all four pictures with each other, will one obtain a complete picture of the real bouquet. — So one has to take the four Gospels as characterizing the same fact from four different sides.

Why is the same fact now characterized from four different sides? Because it was known that each of the writers of these Gospels was imbued with a great, modest humility, a humility that told him: This is the greatest event of earthly evolution; you dare not fully describe it, but you may only describe the side that you, according to your knowledge, are able to describe. In humble modesty, the writer of the Gospel of Luke refrained from describing any other side than the one that was close to him because of his special spiritual education, which told him that Christ Jesus was the one individuality in whom the greatest development of love lived, a love to the point of sacrifice. How does this love reveal itself? The writer of the Gospel of Luke describes it, saying to himself: I am unable to describe the whole event; therefore I will limit myself to describing only this aspect, this love.

We can only understand this limitation of the Gospel writers to a particular area if we gain a little insight into the initiation process of the ancient mystery service. Only from this point of view can we understand the attitude of the Evangelists. They know that initiation is the leading of human beings to the higher, supersensible worlds, the living into the higher, supersensible worlds, the awakening of the soul powers, the awakening of those powers and abilities that otherwise remain hidden and slumber in the soul. Such initiations have always existed. In pre-Christian times, the ancient mysteries of the Egyptians and Chaldeans existed, in which people who were ready were led up into the higher worlds. Only there the work was done in a very special way, in a way that can no longer be fully carried out today. Today, as you know, human beings have three soul powers: thinking, feeling and willing. In everyday life, the human being applies these three soul forces in such a way that they are all three active, so to speak, in his dealings with the outside world.

An example will make clear how these three soul powers are active. You are walking across a meadow. You see a flower. You form an idea about it: you think. You like the flower: you feel that the flower is beautiful; feeling has joined with thinking. And then you desire to pick the flower: you thus activate the will. Thus thinking, feeling and willing were active in your soul. And now survey the whole life of man: insofar as it is soul life, it is a confusion of thinking, feeling and willing. And man gets through life by these three forces interacting. The soul lives in thinking, feeling and willing.

When a person is led up into the higher worlds, this is an expression of these three powers as they are in ordinary life. One can develop thinking higher, so that it becomes vision. And in this way one can also raise feeling and willing into the spiritual world. This is what initiation consists of.

Those who have looked around a bit in “How to Know Higher Worlds” will have read about what happens when a person develops thinking, feeling and willing up into the spiritual worlds. What is called “splitting of the personality” occurs. The three forces are usually organically connected: a person thinks, feels and wills in one personality. But in the process of evolution upward into the higher worlds, these three powers are torn apart. While they are otherwise powers, they now become independent entities when man evolves upward into the higher worlds. Three independent entities arise: a thinking, a feeling and a willing entity. This is what is meant by the danger that man's soul life could be torn apart. If a person does not proceed in the right way when treading the path of higher knowledge, it may happen that he raises his thinking to the higher regions. Then he may indeed see into the higher worlds, but he stops there; he can kill the will, or it can take quite different paths. Today it happens that the I rises above itself, that the I can become a ruler, that it can reign as king over the three soul powers, namely over thinking, feeling and willing.

In ancient times this was not the case. In the pre-Christian mystery schools, the principle of division of labor prevailed. For example, a person was accepted into the initiation sites and it was said: This person is particularly suited to develop the power of thinking. - Then his thinking was developed, raised to a higher level; he was made a sage who sees through the spiritual connections that lie behind all sensual events. That was one category of initiates from the ancient mystery sites: the sages.

Other people were trained in the mystery schools in such a way that the forces of feeling slumbering in them were developed higher, while thinking and willing were left at their original level. Feeling was thus elevated. When a person's feeling is particularly developed, he acquires special qualities. There is an essential difference between a person whose feeling had been developed in an ancient mystery center and a person of today. The influence of such a developed person, the soul-psychic influence, was much stronger than it is today. This development of the powers of feeling meant that the soul of such a person could exert a powerful influence on the souls of those around him. Thus those who had particularly developed the sphere of feeling became the healers of their fellow human beings. By developing their feeling through the sacrificial service, they were called upon to have a healing effect on other people.

The third level of initiates were those in whom the will had been developed. These were the magicians. Thus there were three types of initiates: the magicians, the healers and the wise. These were people who received their training in the mystery schools of antiquity. Today it would no longer be possible to develop one of these qualities in a one-sided way because today it is no longer possible to achieve such a high degree of harmony between individuals as was possible in the mystery schools of antiquity. Those who were wise in the ancient mystery schools, so to speak, renounced it. That is how it is. Those who were healers carried out the instructions of the wise with the greatest obedience, renounced higher wisdom, and used their powers of feeling as directed by the wise.

Besides these, there was still a fourth category of people in the mystery temples. These were necessary. There were cases in these temples where it was not possible for the three categories of initiates to have the right effect in the outside world. Some things could not be done by the initiate of one of these three categories, but only by the presence of a fourth category of people. This consisted in admitting certain individuals who were suitable for it into the mystery centres and saying to themselves: those high degrees of initiation that can be developed in the wise men, healers and magicians cannot be developed in the people of this fourth category. But one could go so far with them that one could raise each individual ability of the other three categories to a certain degree. No ability was as strongly developed as in the one-sidedly developed initiates who were sages, healers or magicians; but in return, a certain harmony of all three qualities was present in this fourth. Such an initiate represents in himself the harmony of the other three initiates. And now it is necessary for certain tasks to abandon all sense of one's own individuality and to rely entirely on the word of someone who is in a certain respect inferior to oneself. So there were cases in the ancient mystery schools where neither the wise nor the healers nor the magicians made the decisions, but they simply placed their powers at the service of those who were not as advanced as they were. Nevertheless, they placed their powers at the service of this fourth initiate. It always turned out that world evolution progressed better when the higher one obeyed the lower one in such cases.

This was the case in the Oriental mystery centers, where those of higher station applied their powers as the fourth one directed, whom they obeyed blindly. In the mystery centers of Europe there were colleges of twelve who were initiated, and at the head of them was a thirteenth who was not initiated; they obeyed him. Whatever should happen, he should indicate. He relied on his instinctive will and the others, who were higher than he, carried out what he indicated. You can only understand this if you look back to those times when there was still great trust in a being in the world that was not bound to human thinking and willing. Today man considers himself to be the cleverest being in the world. But it was not always so. There were times when man said to himself: Yes, it is actually true that I can develop to a high level. I have the ability to do so, but I must not assume that just now I am already the creature in the world that has progressed furthest in its development.

We can see from a simple example that this is a truth. Let us remember that it was only in the course of historical development that people gradually invented paper, namely, that activity by which certain substances are formed into paper. The wasp has been able to do this for a long time! Now man would have to say to himself: I had to acquire my knowledge only at a relatively late time. The wasp could not have learned its art from man; divine art rules in its ability. In what the wasp does, it is interwoven with divine wisdom.

Similar feelings inspired such initiates, who came together in groups of twelve in pre-Christian times. They said to themselves: “We have certainly developed great powers within us, but with all our powers and abilities we achieve only that which is prescribed at a lower level in less developed individualities by higher divine beings.” They look to a thirteenth, who, in comparison to them, had remained at a childlike, naive level. They said: He does not have human wisdom within him as we do, but he is still imbued with divine wisdom. The oriental wise men, healers and magicians also said: We follow the one who is not as far along as we are, but who is at a stage where he still has divine wisdom within him. This renunciation spread like a magic breath over the ancient mysteries that had known this. And now you will remember Goethe's poem “The Mysteries”, where a thirteenth member is introduced into the circle of important men, Brother Mark. Here we have an apparition that is deeply rooted in human nature, even if it is far removed from today's man, consisting in the fact that an initiate of the fourth category, who does not reach such a high level through the development of his own powers as the others do, is nevertheless so respected that he leads the other twelve.

We therefore have four types of initiates: healers, sages, magicians and the fourth type, which was called “human being” in a special sense. Four such initiates set out to describe the greatest event in the evolution of the earth: a sage, a healer, a magician and a human being in the sense of the initiates of the fourth category. One described it from the standpoint of the ordinary man, one is the magician who had a special understanding of the willpower of the Christ and enshrined it in his Gospel, and one is the healer who wrote the Gospel of Luke. That is why you find the tradition in which Luke is seen as a physician, and that also corresponds to the facts that Luke stands by his fellow human beings in sacrificial love. Then there is a wise man who has written what constitutes the wisdom of the nature of Christ.

These are the four initiates who, renouncing to describe the whole, said to themselves: We can only describe what is close to our soul. Indeed, the humble modesty of these four people, who refrained from giving the whole picture of Christ, but only what they could see, could perceive according to their particular individuality, appears as something lofty and powerful compared to the consciousness of today's man, who does not doubt that he can grasp even the highest things with his intellect in every respect.

Having already examined two sides of this momentous event in Basel in the lectures on the Gospels of Luke and John, today I would like to say a few words about the Gospel of Matthew. We could just as easily link to the Gospel of Mark. But there are certain reasons why I have chosen to describe this great event from a spiritual point of view after taking over, and why I have now chosen the Gospel of Matthew after the Gospels of Luke and John. The reason for this is that one should develop a feeling for how to approach the understanding of this world event in humble modesty. We learn great truths in the Gospel of Luke and in the Gospel of John. But what we encounter in the Gospel of Mark is so harrowing in part that if one has not yet heard the various things that tie in with the Gospel of Matthew, one would, so to speak, believe that there are profound contradictions between the Gospel of Mark and the other Gospels. One would not be able to cope with the Gospel of Mark, because it is in this gospel that the greatest, the most harrowing truths of the world are communicated; not the highest, these are contained in the Gospel of John. Therefore, today I will speak about the Gospel of Matthew.

In our study of the Gospel of Luke, we saw that the most diverse spiritual currents in the world merged to form a common stream at the time of the Christ event. It has been shown how, on the one hand, the teaching of compassion and love from the Buddha flows into Christianity; and on the other hand, it has been shown how the teaching of Zarathustra has flowed into Christianity. But all pre-Christian spiritual currents have also flowed into this significant event. And the Gospel of Matthew shows particularly how the ancient Hebrew spiritual current, the spiritual current of ancient Judaism, has flowed into it, so that in order to understand the Gospel of Matthew, one must speak of the actual mission of the ancient Jewish people.

As you know, spiritual research draws not only from the Gospels, but also from the spiritual world, from the imperishable Akasha Chronicle. If all the Gospels had been lost due to some cataclysm on earth, what spiritual research has to say about the events in Palestine could still be said from the pure sources available to spiritual research. When we have this from the pure sources available to spiritual research, we compare it with the great records, the Gospels, and then that wonderful agreement appears, which instills in us a great reverence for the Gospels, to which we look, and from which it becomes clear to us what high source they must come from. For the writers of the Gospels tell us what we can only understand if we are schooled in the way spiritual science gives us to look.

What is the mission of the Hebrew people? To understand this, we must look back a little on the course of human development. You know that human abilities have developed. Only materialistic science, which sees no further than the tip of its nose, believes that these human abilities have developed by themselves. At the most, it still believes that humanity has developed from animality, but it is not able to go back to real soul abilities. Spiritual science, however, knows that the soul abilities thousands of years ago were different from today. Thus, in ancient times, people had what is called a dull, dim clairvoyance. It was only in later times that today's consciousness gradually emerged from this clairvoyance; and this development began at a very specific point in time, when this kind of imagination began to affect humanity.

If we look back to ancient Indian culture, we find a kind of clairvoyance there. Today's man must look at the things around him if he wants to get to know them. The ancient Indian did not get to know things in the way he looks at them now. There was no science like the one taught to children today. A wise man in ancient India received his knowledge through inner inspiration when he turned his inner self completely away from the outer world, when he rested in himself or in his higher being. He called this his union with Brahma. He thus received the knowledge through inner inspiration. It was knowledge based entirely on clairvoyant inspiration. External knowledge, on the other hand, was maya for him.

But this clairvoyance increasingly receded. Even in the ancient Persian culture there was a strong admixture of external observation, even if inner knowledge still prevailed. Similarly, in the third cultural epoch, inner inspiration was still present, even though people had already progressed in grasping external things. In ancient Chaldea, there was what is called astrology today; it was a kind of star science. Today, in the outer sciences, no one knows anything about the essence of astrology. Today, no matter how closely you examine the stone records, you know nothing about the actual essence of astrology. No one today can evoke the feeling that astrology evoked for the ancient Chaldeans. It was not knowledge born of observation of the starry heavens. The Chaldean did not study the physical planet Mars by turning his gaze up to it, but what was known of it by inwardly allowing the clairvoyantly inspired knowledge to shine forth. This is not an external process of combining, and there is no full awareness of what this knowledge reveals about the outer space of the heavens. In the ancient places of initiation, only the first concepts of knowledge of the world of the stars arose. In what is communicated there about the evolution of the Earth and the connections between the Earth and Mars, and so on, we still have knowledge born out of the inner being. Similarly, Egyptian geometry was knowledge born out of the inner being and applied only to the measurement of the outer field. It was only through the development of other powers that the ancient Chaldeans were able to arrive at external knowledge. This mission of bringing humanity to an external, combining knowledge was assigned by the spiritual leaders of world evolution to the Hebrew people. All the knowledge of the Indians, the Persians, the Chaldeans, the Egyptians, however significant it was, did not require a physical brain. This knowledge was stored in the etheric body, which is not bound to the physical brain and functions freely. When man works freely in the etheric body, the picture arises that constitutes the knowledge of those ancient peoples; just as even today all clairvoyant knowledge arises when man is able to lift the etheric body out of the physical body, not to use his physical brain.

Mankind should acquire the ability to perceive through its brain. For this purpose, the personality had to be chosen that had the most suitable brain, that was least predisposed to clairvoyant inspiration, but that could use the brain. Here we have another point where reading the Akasha Chronicle confirms the facts of the Bible. What is written in the Bible is correct to the letter. Indeed, a personality had been chosen who, by virtue of her physical organization, had the most suitable brain to establish what made spiritual work possible through the brain. This personality was Abraham. He was chosen to fulfill that mission which was to enable people to perceive the outside world through their physical brain. It was a personality that was least likely to have any kind of inspiration, but who logically explored the external phenomena in terms of measure, number and weight. An older tradition regards Abraham as the inventor of mathematics, and it has more right than today's outer world-sense.

Now it is important that this mission be properly introduced into the world. Let us consider how a mission was transmitted in the past. How was it propagated in humanity? It was transmitted from teacher to pupil. He who had an inspiration transmitted it to his successor. But that which was transmitted to the ancient Hebrew people was bound to a physical tool that could not simply be passed on to descendants if they did not have the appropriate brain. Therefore, it had to be bound to physical inheritance, had to be inherited through generations. It was not a group of disciples that followed Abraham, but a people to whom this brain could be inherited through generations. Therefore, Abraham became the progenitor of his people.

It is wonderful to see from the Bible how the leading spiritual powers entrusted this mission to Abraham. What was to be given to humanity through the mission of Abraham? What had been known earlier through inspiration was to be rediscovered; it was now to be achieved again through mere combination on a different level. Through this, what had been found through combination had to be modeled according to the law. Therefore, Yahweh said: This mission should be an image of the highest lawfulness that we know. He said: Your descendants shall be organized as the number of stars in the sky. It is a complete misunderstanding to translate this passage from the Bible as if Yahweh had said that Abraham's descendants should be as numerous as the stars in the sky, but that they should reproduce in a lawful manner, so that the lawfulness is expressed as the lawfulness of the firmament.

Abraham had a son Isaac and a grandson Jacob. We see how the twelve tribes of the Jewish people descended from him. These twelve tribes are a reproduction of the lawfulness of the twelve signs of the zodiac. A new organization of the people was to be ordered in Abraham like the stars in the sky. So we see how spiritual science extracts the real meaning from the documents of the Bible, and there we get a correct idea of this deepest document of humanity. What is old clairvoyance should be renounced. No longer should existence take place in such a way that one keeps one's gaze averted from the outer world, but man's gaze should penetrate and search the outer world. But this mission was a gift that was to come to mankind from outside. Abraham had the mission to pass on the ability of the brain to his descendants. It was to be a gift, and so we see that Abraham receives all the Jewish people as a gift. What could a spiritual power have given to Zarathustra? A teaching, something one-sidedly spiritual; but to Abraham there had to be a gift of his people, a real gift based on the reproduction of the physical brain. How were these people given to him? By his willingness to sacrifice his son. If he had done that, there would have been no Jewish people. By receiving his son back, he received the entire Jewish people as a gift from outside. In the moment when Abraham receives back Isaac, whom he was supposed to sacrifice, he receives the entire Jewish people, his descendants, back as a gift. This is a gift from Yahweh to Abraham. And so the last of the gifts of clairvoyance was also given. The individual gifts of clairvoyance are divided into twelve, and they are represented by the twelve constellations, for they are gifts of heaven. The last of these gifts of clairvoyance was sacrificed by Abraham in order to receive the people of Israel. The ram that Abraham sacrificed in place of his son is the image of the last of the gifts of clairvoyance. Thus the Jewish people received the mission to develop the ability to combine, to get to know world phenomena through their own abilities, which are contained in the brain, to a certain unity, which is presented as Jahve. And this mission is so exacting that everything inherited from the earlier form of perception is eliminated from the Jewish people, namely, the old form of clairvoyance. Joseph still had dreams of the old clairvoyant kind. He still used the old form of clairvoyance; but he was cast out of the community because the Jewish people had the mission to eliminate this old ability of clairvoyance from its development. And so Joseph is sent away. But this makes him the mediator between the Jewish people and that which they must accept in order to fulfill their cultural mission. Abraham's sons had renounced the inspiration that comes from within; so they had to receive from without what would otherwise have come to them as inspiration, as a message from within. When they are led to Egypt, they receive it through Moses, they who are now the missionaries of external physical thinking. What the other peoples have received through inspiration, they now receive from outside as law. It is indeed the case that what we call the Ten Commandments is the same as what other people have received through inner inspiration. From Egypt, through Moses, the Jews received from outside as commandments what should actually have been heavenly inspirations.

After receiving the inspirations from Egypt, this people settled in Palestine. This nation was destined to give birth to the one bearer of the Christ out of its own ranks. These qualities, handed down from generation to generation, were to produce the physical body of Jesus; therefore all the abilities that were present in Abraham in the first instance must add up. The entire Jewish nation had to mature and develop to such an extent that what was present in Abraham as an inclination was brought to its highest peak in one descendant. To understand this, we must draw a comparison with the development of an individual human being. During the first seven years, it is mainly the physical body that develops. From the seventh to the fourteenth or fifteenth year, i.e. in the second cycle of life, it is the etheric body that develops, then the astral body; only then does the I emerge. What is present first as a predisposition only comes out when these three bodies have developed. This also applies to an entire nation. The Abraham predisposition first had to be incorporated into the physical, etheric and astral bodies before it could be taken up by the ego. We have to divide the development of the Jewish people into three epochs. What takes seven years in the development of an individual human being is spread over seven generations in the development of a nation. Or, as you know, in inherited traits a son does not resemble his father so much as his grandfather. Therefore, two times seven, or fourteen generations, are actually necessary to allow a people to mature, which unfolds in an individual human being between birth and the change of teeth. Fourteen generations developed the qualities that were present in Abraham in his physical body; fourteen more generations in the etheric body and fourteen more in the astral body. Only then was it possible to allow such a human being to mature as was needed by the Christ-being.

This is described by Matthew in the first chapter of his Gospel, where he says that from Abraham to David fourteen generations passed, from David to the Babylonian captivity fourteen more generations, and from there to Jesus fourteen further generations, thus three times fourteen or six times seven generations had to pass. The writer of the Gospel of Matthew based his book on this profound wisdom. That which was Abraham's specific mission was also to flow into the body of Christ Jesus; but this could only happen through the succession of generations in a lawful manner. Then this child Jesus, who derived from Abraham through forty-two generations, was able to complete the mission of the patriarch. Matthew describes to us the wonderful lawfulness with which this happened.

When a cycle of development is complete, a brief repetition of the earlier facts at a higher level must take place, and indeed we find this repetition wonderfully described in the Gospel of Matthew. Abraham comes from Ur in Chaldea, migrates to Canaan, then goes to Egypt and back to Canaan again. That is his journey. The reborn Zarathustra was incarnated six centuries before our era as a great teacher of the Chaldean mystery schools under the name Zarathos. That was his last incarnation before he was reborn in Jesus. Now he walks the same path that Abraham came by. He starts from roughly the same place that Abraham began his journey. And in the spiritual world he also follows the route that Abraham took, all the way to Bethlehem. So the path that Abraham covered physically is taken spiritually by Zarathustra. And the successors of those who were his students six hundred years ago follow him again in the star that shows them the way to Bethlehem. They retrace the steps of Zarathustra as he takes incarnation. Then he arrives there and is reborn in Canaan.

In the Old Testament, we see Joseph being led to Egypt as a result of a dream; now we see another Joseph being led to Egypt physically as a result of a dream. And so the boy is physically led back to where the Jewish people await the Redeemer. The ancient Jewish people also received food from Joseph during the famine in Egypt. If you draw on a map the same route taken by the Magi, and further compare the route that Joseph, the son of Jacob, was led to Egypt with that traveled by the Solomonic Christ Child, you will find that the corresponding routes are almost exactly the same. There are some slight deviations, but these are due to different circumstances. The writer of the Gospel of Matthew describes the route so precisely.

It is precisely from such facts, which we can know even if all the written Gospels were to be lost, that we get the great reverence for the Gospels. Mankind could come to ever higher truths and achieve ever greater wisdom, of which perhaps very little is suspected even today; and when, after millions of years, we know much, much more about the mighty event, we can also draw this wisdom from the Gospels. This, again, is a piece that can lead us further to an understanding of the Christ event. Just as the teaching of Buddha and of Zarathustra, so also the nature of the Hebrew people has been incorporated into the nature of Christ Jesus. All that had appeared on earth before was reborn in a higher form through Christianity. All that was previously on earth in the way of spiritual culture came to earth through the great leader of earthly development, 'Christ, who sent to earth those to whom he had first given the mission of preparing on earth what he had to do. He was still in the heights of heaven and sent the messengers down. And they, the great founders of religions, had to prepare people for his coming. The last of these messengers was the Buddha, who brought the teaching of compassion and love. But there were other Bodhisattvas before, and after Christ there will be other Bodhisattvas who will have to expand what came to earth through Christ Jesus.

It will be good if people listen to the Bodhisattvas who come afterwards, because they are his servants. Every time a Bodhisattva appears in the future, for example after three thousand years, people will understand the Christ, who outshines everything, a little better. Christ is the one who is the deepest essence, and the others are there so that Christ may be better understood. Therefore, we say that Christ has sent the bodhisattvas before to prepare humanity for him; and he sends them after so that the greatest act of earth evolution can be better and better understood. We are only at the beginning of our comprehension of this Entity, and the more Sages and Bodhisattvas come to earth, the better we shall understand the Christ. Through all this wisdom that is pouring down upon the earth, we shall be able to recognize the Christ more fully.

So we stand on earth as seeking human beings. We have begun to struggle to understand the Christ. We have applied what we have recognized about him and will apply everything the bodhisattvas teach in the future to better understand the Master of all bodhisattvas, the center of our system. In this way, humanity will become ever wiser and will come to know the Christ ever better. However, it will only understand him fully when the last of the Bodhisattvas has done his duty and brought the teaching that is necessary to enable us to grasp the deepest essence of earthly existence, the Christ Jesus.

On this occasion let me once more call attention to the fact that as the German Section of the Theosophical¹ Society we find ourselves in an epoch of importance. What has been said in different lectures with regard to the cycles which run in sevens is no mere figure of speech, but is in harmony with the laws of existence. And having now completed a 7-years' cycle in the life of the German Section we may do well to pause and look into our whole work and endeavour. This work is only possible if the spiritual Movement, in its development, contains in its inner ordering something of the laws of the great cosmic system. The cosmic system runs its course in cycles which can be reckoned according to the number 7; for we reckon 7 planetary conditions and so on.

In a Movement like our own, the number 7 also has a certain part to play, and after 7 years our striving in a sense turns back again to the beginning, for it has in the meantime incorporated in itself what has been achieved; our striving turns back again to its beginning, but at a higher stage. It is only possible to arrive at this by considering how the whole rests upon an inner law.

If you look back a little at the work we have done in these 7 years, you will be able to notice one thing: there has been a certain order and regularity about this work. Of course you cannot take what I have said as being correct to a day, but if you take it in its essentials, you will see that it is true.

In the first years of our work in the German Section we so to speak laid the foundations. What we did in the first four years was to acquire some knowledge of the paths-which lead to the higher worlds, of the great cosmic connections, and of the examination and testing of what is found in the Akashic Record with regard to the secrets of the cosmos. Those members who joined later have found it necessary—and will always do so—to acquire knowledge afterwards of this foundation of our work. This is indispensable for everybody; for it is not sufficient to assimilate only what has happened in the last three years and has enabled the Movement to progress in the right way. If you look back you will see that the last three years have brought about the development of those truths and facts which have been put before you of late, perhaps in a somewhat astonishing form. If you try to establish the connection with what was done in the first four years of our work in the four-fold foundation, as it were, of the whole, you will see that even those great and all-embracing truths which have been impressing you so deeply, have a very close connection with what happened in the first four years. You will be able to convince yourselves of this if you ponder it well. The younger members must bear written upon their hearts the absolute necessity of acquiring for themselves a firm and sure foundation. Wherever the work is being carried on, we are making it more and more possible for those who join later to pick up for themselves what has been accomplished here in the early days. It is really impossible for them to co-operate without this recapitulation; and the Theosophical Movement must be taken seriously in the deepest sense. In this connection we may perhaps speak to-day on a subject that concerns the theosophical attitude of mind and the whole manner of theosophical thought; and we will relate it to the significant time through which we are passing. I mean the question: “What is the right attitude for the theosophist to take with regard to Theosophy itself?”

What is here meant will be clearer if I put the question in another way: “Why is Theosophy taught to-day at all as it is taught? Why is information given about the higher worlds, information that is the result of spiritual research and clairvoyant consciousness? Could one not perhaps proceed in quite a different way?” Let us suppose, e.g., that we were to begin by giving each person certain instructions as to how he can develop those inner faculties which at present are dormant within his soul, so that by means of these instructions it would be possible for him gradually to penetrate into the spiritual worlds himself, without having first been given any of the facts of the higher worlds, as is done to-day.

This was indeed the custom formerly, to a certain extent: it was so before the Theosophical Movement in the modern sense came into being. For a long time it had been said: It is really not of much use for anyone to stand before the world and communicate the results of spiritual investigation. Such communications were accordingly withheld as far as possible, and only certain maxims were given to people as to how they should develop the faculties dormant within their own souls; as a rule people were not told any more than they had gradually come to see for themselves in the higher worlds. The question might now arise: Why is this path not taken to-day? Why are the results of spiritual investigation communicated to men?

This step has not been taken out of any personal preference or from any personal decision: there are good reasons for it. We shall understand it better if we constantly remind ourselves of what it is that Spiritual Science really tells us. It tells us of facts and truths from the realm of the higher super-sensible worlds; it tells us of that which clairvoyant consciousness can discover in these higher worlds.

Now it is of course true that one who hears of such things and is not himself clairvoyant cannot convince himself of the facts as such through his own immediate vision; it is quite true that he receives them and cannot prove them by clairvoyant evidence. That is true; but it would be quite wrong to imagine that the man who is not clairvoyant cannot in any way prove or have insight into the facts which are now being presented. And it would be wrong to assert that one must merely take in faith and on authority what is given out of clairvoyant consciousness. These communications would be in the highest degree imperfect, would lack something essential, if they appealed only to authority and faith. What is being given out in the right way—this has often been emphasised—can be discovered only by clairvoyant consciousness but when it has once been discovered—if only by one person—when it has once been seen and communicated, everyone can understand it by means of unprejudiced reason, that is to say by those faculties which are accessible to him on the physical plane. And it may well be said: Even if no one of those here present ever has the opportunity of proving everything immediately in the most comprehensive sense, everyone could at any rate make this possible if he had the time and the necessary mental faculties (I mean, faculties of the physical plane). Let us even consider such difficult matters as were treated of here in recent lectures, with regard to the incarnations of Zarathustra, such difficulties as, e.g. that Zarathustra's etheric body passed over into Moses²—let us even imagine that such difficult, far-reaching and significant subjects are being dealt with, even then let no one assert that he who knows these things as the result of spiritual research appeals for blind credulity! That is by no means the case. But suppose someone were to come and say: “I for my part am no clairvoyant. But here is someone asserting these things about Zarathustra and his incarnations. I will now lay hold of everything that is at my disposal on the physical plane, everything that history hands down to us, everything that is contained in the stone monuments, or in ancient religious documents, and I will test all these most carefully.” And suppose he were to say further: “Assuming that what is being said is correct, does it tally with the facts that can be externally corroborated?”—Such a person would then investigate thoroughly what can be confirmed by external means, and he would see that the more closely he investigated the more he would find corroboration for what the clairvoyant has set forth. If the word “fear” had any meaning at all in this connection, then one could say that the research of Spiritual Science might perhaps really feel fear of an inexact examination; but it could never fear those who are ready to follow fully and accurately the paths of material investigation. For such people will see that the more closely they pursue their investigations the more corroboration they will find for the facts which the clairvoyant communicates. But for the things that are not so remote or difficult, things which are connected with karma and reincarnation, and the life between death and a new birth—for these one only needs to observe, in an open-minded way, what ordinary life has to offer. And the more this is done, the more will confirmation be found for the facts communicated by the clairvoyant; that is to say, there are possibilities enough of convincing oneself that what is acquired from super-sensible worlds can be confirmed by the outer physical world. This is something which should not be taken lightly, but which we should look upon as an essential fact. We must in our own lives put to the test the facts that only a few can really investigate, we should not. always be repeating the phrase: That must be taken on trust! Accept as little as possible on trust; examine, test and prove all the time! Only be sure that you do it in an open-minded, unprejudiced way. This, then, is the first thing upon which stress must be laid.

But now you will find that a testing of this kind requires great effort, it demands thought and work. It means that one must really set out to find confirmations in the physical world for what is stated out of clairvoyant research. And here we come to a matter of which we shall do well to speak, a matter that is closely connected with our main question. Is it not necessary, is it not even good, for the man of to-day, besides striving (as he certainly should strive) to penetrate into the spiritual world, also to occupy himself at the same time with an energetic cultivation of the ordinary means of knowledge and the ordinary methods of thought? In other words: Does the theosophist not do well to overcome the indolence that is certainly prevalent in the world to-day, and to develop his world of thought in all earnestness, to lay hold of the means by which man can be comprehended even only on the physical plane, and to turn these to his use? Is it not right that he should learn a great deal, and especially learn how to think?

It is indeed very difficult to make clear to the consciousness of the present day what is meant by this. It once happened that someone who wanted to make progress in theosophical knowledge and at the same time to learn how to think the thoughts with greater exactitude, came and asked me to recommend him what to read. I recommended him to study Spinoza's Ethics, so that he would be able to formulate in clear-cut outlines the thoughts that were being given him. Not many weeks afterwards he wrote to me that he could not see why he should study this book; it was rather voluminous and the whole object was simply to prove the existence of God, which he had never doubted; therefore he saw no need to wade through long trains of thought in order to prove the existence of God!

This is an example of just that kind of indolence with which men approach Theosophy or Spiritual Science to-day. They are very soon satisfied when they have come to some belief or other, and they fight shy of the trouble of building it up for themselves, bit by bit, into conceptions which are, admittedly, troublesome to acquire. But for such persons the only possible result is blind faith, whereas you will find that it ceases to be blind faith if you will really school your thinking and not simply want, out of curiosity, to develop those powers which lead to an elementary stage of clairvoyance. I do not, of course, say that this could not run parallel, but we need to train at the same time the physical powers of thought, those faculties of knowledge that have been given to us here on the physical plane; these must be trained too, even if it is irksome, in order that we may be in a position to form clearly defined ideas and clearly defined concepts of what is communicated to us from out of the higher worlds. It is very easy to imagine that it is better to have clairvoyance in the very smallest degree than it is to understand through the reasoning mind ever so many of the facts of the higher worlds. It might easily be said: “I really do not know why I am a member of this Society; we are always being told things about the higher worlds; all that is quite nice, but I would much prefer it if I could catch the merest glimpse of them myself by means of clairvoyant vision.”—I know a very learned theosophist who had an intense longing to get beyond mere learning to direct vision, and he expressed this longing as follows: “If only I could once be able to see even the tip of the tail of one of these elemental beings!” Such a remark is quite understandable. This particular theosophist would never have been ready to give up his knowledge of theosophical truth in exchange; but there might well be someone ready to do so, if he could gain only a small degree of clairvoyant vision. Such a feeling would, however be wrong from every point of view. For we must consider the age in which we live. It is the age which, in the whole evolution of man, is the epoch when conscious thought must be developed, just as in the ancient Indian period a quite different kind of consciousness was evolved, a consciousness that was reminiscent of a dim, shadowy clairvoyance; the powers of the present day have gradually been developing ever since that time. It is only we in this age, who in conjunction with the development of the Spiritual Soul have brought human thinking into the sphere of earth-evolution. For this reason Theosophy must now, at this time, be brought down out of the super-sensible world and must make its appeal to the reasoned thinking of men.

We need to distinguish clearly between two conditions. Firstly: a man may not be much of a thinker, his thinking may indeed be quite primitive and yet he may at the same time be comparatively far advanced as regards vision on the astral plane, and even, up to a certain point, on the devachanic plane; he may be quite advanced in this respect and able to see a great deal. Or again, the other case is possible: A man who knows a great deal about the theosophical truths may yet be able to see nothing at all for himself, may not be in the position, as we were saying, to see even “the tip of the tail” of an elemental being! This is also quite possible. Now let us ask ourselves: What is really the inner connection between these different faculties of the human soul?

Here it must be emphasised that to have something, and to be conscious of what we have, are two distinct things. It is extraordinarily important to grasp this point. You will understand it rightly if the question is put somewhat differently. You were all once clairvoyant, in primeval times everyone was clairvoyant, and there was a time too when men were able to look back into the far, far past. And now you may ask: But how is it that we do not remember our former incarnations if we were once able to look back through the ages? Then you may ask: If we become clairvoyant now, will that help us in the next incarnation to look back?

This fact you must have clearly before you, that the old clairvoyance is of no use for looking back to-day. You once had this clairvoyance. How is it, then, that the majority of people to-day do not remember their former incarnations? This question is of the greatest importance. People do not remember their former incarnations—although in earlier epochs they were clairvoyant to a greater or less degree—because in those times they had not developed the faculties which are the faculties of the self, of the ego. For the development of clairvoyant faculties in the general sense is not the essential point.

Let me make this clear to you by a comparison. Imagine that when you woke up in the morning you could remember nothing about your experiences of the day before.—Now however clairvoyant people may have been in former times, if they did not pay attention to the development of the faculties of the ego, namely, the faculty of thinking, the power of discrimination, which are the special faculties of the human ego on this earth, then the ego was not actively present in the former incarnations, the self-hood was not there! What, then, is there for people to remember? A self-contained ego must be there in the previous incarnation. That is the whole point! So that to-day it is only those people who in their earlier incarnations have worked through the medium of thought, of logic, of discrimination, who can remember those incarnations. Thus however advanced a man is in clairvoyance, if he has not in former incarnations worked through the power of discrimination, of logical thinking, he cannot remember a former incarnation. For he had not at that time set up the signpost as it were, to which his recollection has to go back. So you will see that when one understands Spiritual Science, one cannot too quickly set to work to acquire just these very faculties of genuine thought.

Now perhaps you will say: But when I am clairvoyant I shall already have mastered the faculty of logical thinking. That is not so! Why have the Gods allowed human beings to exist at all? Because it was only in human beings that they could cause faculties to develop which otherwise could not have been developed at all. The power to think, to picture something in thoughts in which there is the quality of discrimination—this faculty can be developed only on this our earth; formerly it did not exist, it could only come about through the fact of the existence of human beings. We might take the following comparison.—Suppose you have a grain of corn—of wheat, let us say. However long you look at it, no wheat will grow out of it. You must put it in the soil and let it grow, you must let the growth-forces work upon it. That which the divine-spiritual Beings had before the formation of man may be compared to the grain of wheat. If this “grain of wheat” was to come to life in the form of thoughts, it had first to be cultivated by human beings on the physical plane. The only possible means of cultivating thoughts on the earth from the higher world is through human incarnations. So that the thoughts of men on the physical plane have a character which is entirely their own and must lead up to what is possible in the higher worlds. It was necessary for the Gods that there should be men on the earth. The Gods allowed men to come into being in order to preserve through them in the form of thought what they had had in the higher worlds. Thus what comes down from the higher worlds would never have taken form in thought, if man had not been able to give it this form. And he who will not think, on the earth, deprives the Gods of what they have reckoned upon, and he cannot accomplish what is his real human task and destiny upon earth. For he can only attain this in an incarnation wherein he really labours at the development of his powers of thought. If this is realised, all the rest follows from it.

That which brings revelations, real facts about the spiritual world, can enter the human soul in manifold ways. It is certainly possible for men to come to clairvoyant vision without being clear thinkers, and indeed this is very frequently the case to-day. The majority of those who become clairvoyant are not clear thinkers. But those who are clear thinkers and those who are not will have very different experiences in the spiritual world. The difference might be expressed thus: What is revealed from out of the higher worlds impresses itself most clearly into those forms of mental perception which we bring to the higher worlds as thoughts. Thoughts are the best vehicle for the revelations.

But if we are not thinkers, the revelations must seek other forms, e.g. a picture. The most usual way for one who is not a thinker to receive revelations is in the form of a sense-image. And you may often hear those who are visionary clairvoyants without being thinkers, describe in sense-images what they have seen. These may have beauty; but we must at the same time be aware that a thinker has a different. subjective experience from a non-thinker. If you have revelations as a non-thinker, the sense-image is there; this or that figure stands before you. It reveals itself out of the spiritual world. Let us say, you see the figure of an angel, or some symbolic form—perhaps a cross, a monstrance, a chalice. This is present in the super-sensible realm and you see it as a finished picture. You say to yourselves that it is reality—but actually it is a picture. New experiences of the spiritual world will present themselves to the subjective consciousness of the thinker in a rather different way. It will not be the same as for the non-thinker. For the thinker, the things will not suddenly be there before him as though they had been shot out of a pistol; they will appear in a different way. Take a non-thinking, visionary clairvoyant and a thinking, visionary clairvoyant. They may both receive the same revelations. Let us take some particular case. The non-thinking clairvoyant sees this or that phenomenon of the spiritual world. The thinking clairvoyant does not see it yet, but only later; and the very moment he sees it, it is taken hold of by his own thought and he can at once discriminate and know whether it is or is not truth. He sees it somewhat later, but when he does see it, it comes to him in such a form that he has already penetrated it with his thoughts, and can tell whether it is illusion or reality; so that in a sense he possesses something before he actually sees it. The revelation comes to him at the same moment as to the non-thinking clairvoyant, but he sees it later. When he sees it, however, it is already penetrated with judgment and thought, and he knows exactly whether it is an hallucination, i.e. whether his own desires are being objectivised, or whether it is objective reality. That is the difference in the subjective experiences of the two clairvoyants. The non-thinking clairvoyant sees the phenomenon at once, the thinking clairvoyant, later. In the ease of the former the picture will remain as it was; all he can do is to describe it. But the thinking clairvoyant will be able to link it up and bring it completely into line with what is present in the ordinary physical world; for the physical world, no less than the phenomenon which he has seen, is a revelation from out of the spiritual world.

From this you will see that if you approach the spiritual world equipped with the instrument of thought, you will be able to bring reliable judgment to bear upon what is presented to you.

But now something else follows. A person might dispute the value of communications from the spiritual world if he has not seen the phenomena for himself. Let us imagine a third person as well as the two mentioned. This third person is not clairvoyant at all but is informed of the results of spiritual investigation in so far as they have been acquired by clairvoyance combined with clear thinking. He looks upon them as reasonable. Yes, they are facts from the spiritual world. The thinking clairvoyant has acquired them, and anyone who has grasped them with his reason possesses them, even if he is not conscious of it. You do not need to be at all clairvoyant, yet you have the full value in yourself of what has been communicated to you.. There is a difference between having something and being conscious that one has it. The relation of a non-clairvoyant theosophist to a clairvoyant theosophist can become clear by thinking of the following.—Imagine that you had been given a legacy, but had not yet heard about it. If this were the case, the legacy would nevertheless have its value for you. Even if you do not hear about it until later, yet you possess it all the same. So it is with whoever learns of the facts of the spiritual world through Spiritual Science. They are his, if he has grasped them in an understanding way; he possesses them and need only wait for the time when he will become conscious of them. The becoming conscious of them, however, is not of equal significance with their possession. This is particularly noticeable after death. Which is of more use—if we may put it thus trivially, to make the meaning clear—which is of more use to man after death: to see something in a visionary way, without thought, or to receive purely theosophical communications without seeing things in a visionary way?

One could easily imagine that visionary sight would be a better preparation for death than merely to hear of the facts of the spiritual world. And yet the truth is that after death, what a man has simply seen in a visionary way is of very little use to him, while on the other hand an actual reality is immediately present, as soon as he becomes conscious of what he has received in spiritual communications, if he has grasped these with his understanding. It is what has been understood that is of value after death, whether it has been seen or not.

Consider the deepest Initiate. Through his clairvoyance he can behold the whole spiritual world! But this will not enhance his significance after death, if he is not able to express these facts in human concepts. All that will help him after death is what he has possessed here on earth in the form of clear concepts of thought. There are the seeds for the life after death. Of course anyone who is a thinker as well as a visionary clairvoyant can turn his visions to good account. But two non-thinking persons, of whom one is clairvoyant and the other merely listens to the results of the clairvoyance—these two will be in exactly the same position after death. There is no difference between them, for what we take into the life after death is what we acquire for ourselves here by means of clear thinking. This springs up like a seed; but not so, what we have merely already seen on earth of the worlds we now enter. What we receive here from the higher worlds is not given to us as a free gift so as to make it easier for us when we leave the physical plane, but in order that we may translate it into the current coin of the earth. What we have thus translated, just so much helps us after death. That is the essential thing.

Thus it is in regard to the life after death. But here on the physical plane too, the case of the visionary clairvoyant is different from that of the thinking clairvoyant. It is interesting and beautiful to see into the spiritual worlds, but none the less there is a difference when the spiritual worlds are beheld merely in a visionary way. Apart from the fact that it is impossible to be secure from illusions—and the only way to avoid illusions is to apply clear thinking to what has been seen—apart from this, let us suppose that a visionary clairvoyant has perceived this or that; then the form in which he perceives it, and which you can discover from his own account of it, is penetrated by elements of the physical plane. Has anyone ever described to you an angel that was not permeated by elements of the physical plane? He had wings. So have the birds. He had a human-shaped body. So has every human being on the physical plane. The things the visionary clairvoyant describes are, it is true, put together in a fashion that is not to be found on the physical plane, but the pictures are nevertheless composed of elements of the physical plane. This is not without justification; but you will see that such a picture has within it something that belongs to the earth. The forms and pictures in your vision that are taken from the physical plane do not belong to the spiritual world, they only give a picture of the spiritual world in the domain of the senses. This I have set forth clearly in my Occult Science, which has now been completed. I have there shown that present-day clairvoyance must indeed be of a pictorial character in its early stages, but that it must not remain there, it must develop to the point where the last remnant of what is earthly in the visions is cast aside. There is of course a certain danger for the clairvoyant when he thus strips off the last remnant of earth. For example, when he sees the angel and then strips off all that is earthly, he is faced with the danger of seeing nothing at all! What is it that can prevent one from losing the vision altogether on entering actually into the spiritual world? The seed that can spring up out of thinking! Thoughts afford the substance whereby what is in the spiritual world may be comprehended. We acquire the power really to live in the spiritual world by comprehending, in our world of the senses, what is no longer permeated by sense-elements and yet is on the physical plane. Thoughts alone fulfil this condition. The only thing we may bring into the spiritual world is thoughts. With regard to a circle, for example, nothing of the chalk drawing of it, but simply and solely our thoughts about a circle. With these thoughts you can ascend into the spiritual worlds. You must bring nothing of the picture with you.

And now I can describe the above-mentioned subjective process more exactly. Let us suppose, for example, that something is seen in the field of spiritual vision, let us say, a monstrance. I will now characterise the two clairvoyants, the merely visionary and the thinking clairvoyant, by supposing that the one sees the monstrance here (a) and the other, the thinking clairvoyant, only sees it here (b)

It is only from this point onwards that he becomes conscious of it. He receives it, however, immediately with thoughts, he penetrates it with thought. But at the moment when the thinking clairvoyant fills his image with thoughts, it becomes indistinct for the visionary clairvoyant. It becomes black and indistinct here at this point (b) and reappears only after some time. Just at the point where thought can unite with the image, it becomes indistinct for the visionary clairvoyant; he is really never in a position to unite thought with it, therefore he never has the experience: ‘I was there with my ego’. This experience can never come to the merely visionary clairvoyant.

All this takes us more intimately into the whole question, and it is exceedingly important to reflect upon it. It leads us to consider the necessity of developing our thinking, and of overcoming the disinclination to acquire an understanding knowledge for ourselves. It is a thousand times better to have grasped the ideas of Spiritual Science with thought first of all, and then—sooner or later, each according to his karma—to be able oneself to ascend into the spiritual worlds; a thousand times better than to have ‘seen’ straight-away and not to have grasped with thought the knowledge that is imparted in the Movement known as the Theosophical. A thousand times better it is indeed, to know Theosophy and to see nothing as yet, than to see something and not be able to penetrate it with thought, for that is how unreliability is introduced.

You can express the matter even more exactly, as follows.—You say: There are at the present time very clear thinkers who can understand the theosophical view of the world in an intellectual way. How is it that it is sometimes just these people who have such difficulty in reaching clairvoyance?—Those who are not clear thinkers find it comparatively easy to become clairvoyant, and they are then apt to feel themselves superior to the thinkers, whilst the latter find it difficult to become clairvoyant at all. Here is the point—distant by a hair's breadth only—where a certain arrogance in disguise begins to assert itself. There is indeed hardly anything that breeds and fosters pride so much as a clairvoyance which has not been illumined with thought, and that is why it is so dangerous, because the clairvoyant does not as a rule consider himself proud at all, but very humble. He has no notion of the pride that consists in undervaluing the activity of thought and laying the chief emphasis on inspirations. It is a terrible form of pride, a masked pride.

The question is really as follows: How is it that for many a thinker—as experience teaches us—it is so exceedingly difficult to come to the point of being clairvoyant? This is connected with an important fact. What we call power of discrimination, power of judgment in man, in other words the logical thinking of the thinker, brings about a definite change in the whole structure of the human brain. Clear thinking causes a change in the physical instrument of the brain. Scientific research knows little of this, but it is a fact that a physical brain that has been used by a thinker has a different appearance from the brain which belongs to a non-thinker. The fact of being clairvoyant does not change it much. The brain of a non-thinker has very complicated convolutions, but that of a clear thinker is comparatively simple, without any special complications. Thinking actually expresses itself in the simplification of the convolutions of the brain. Present-day research knows nothing of this. Clear thinking is thinking that can survey wide vistas, not the thinking that occupies itself with analysis. Hence the greater simplicity of the brain-convolutions of a clear thinker. Whenever scientific research does condescend in any way to test clear thinking in its connection with material conditions, then it very soon appears that scientific research corroborates the statements of Spiritual Science. The examination of the brain of Mendeleeff to whom science owes the exposition of the periodic system of the elements confirms what Spiritual Science says. His brain-convolutions were simpler than usual. Within certain limits he had the power of comprehensive thinking, and physical examination bore out absolutely the truth of what I have said.—I do not mention this as being of any very special value but only by the way.—Thus, as I have said, a change comes about in the instrument, and this change must be brought about by the activity of thought itself. No one is born with all the faculties he will possess later; he may have tendencies in certain directions, but the faculties themselves he must first develop. So it is a fact that changes take place in the brain in the course of a man's life. After a life of thought the instrument of thinking is different from what it was before.

Now the fact is that our etheric body, which for clairvoyant consciousness must be loosened from the physical brain, becomes more closely bound to the brain through the activity of thought. Thinking chains the etheric body firmly to the brain. If through his karma anyone has not yet the forces necessary to loosen it again at the right time, it may be that he cannot get far in clairvoyance in this incarnation; this depends on his karma. Supposing that in a former incarnation his karma had ordained him to be a clear thinker, then at the present time his thinking will not bind his etheric body so strongly to the brain; he will be able to set free his etheric body comparatively easily, and for the very reason that the elements of thought are the best preparation for ascending into the higher worlds—for this very reason he can investigate the secrets of the higher worlds in the most intimate way. Of course he must first set free again the etheric body from the brain. But if with what one may call the fine chiseling of thought the etheric body has become so caught in the physical brain that it is exhausted, then his karma may perhaps make him wait a long time before he can set it free again. When, however, the etheric body does become free, it will mean that he has passed the point of logical thought. Then what he has acquired can never be lost; no one can take it away from him. That is an essential and important fact, because otherwise clairvoyance can often be lost again after it has been acquired. Let me remind you once again that you were all clairvoyant in earlier times. Why is it that you no longer possess the faculty of clairvoyance? It is because in former times you were not bound to the earth's existence, because you were remote, in spiritual worlds; you did not bring the spiritual world down into your faculties; your visionary clairvoyance was based upon the condition of being remote from the physical world.

This must be clear to us. We must inscribe these fine shades of thought upon our minds and souls; we must be clear that the task of a real occult science to-day is to impart those results of spiritual investigation which are permeated with a thinking content, so that one can always clothe the results of spiritual research in such a way as to be comprehensible through thinking to the man who is not clairvoyant. To this end they must first be combined with thought. This is why there is such difficulty with old books which speak of phenomena of the higher worlds. If you take up old books of this kind and approach them with the attitude of modern Spiritual Science, you will find something lacking in them all. These old books may impart wonderful knowledge, but they are not of much use to the man of to-day unless he is himself clairvoyant and knows how to place the knowledge rightly. In the case of modern Spiritual Science, however, anyone who takes pains is able to make something of what it presents, because he can permeate it with the element of thought he acquires on the physical plane. For the same concepts are used to grasp what is in the spiritual world and what is in the physical world. Present-day Natural Science speaks of evolution; so does Spiritual Science. If you have grasped the concept of evolution you can understand what is set forth in Spiritual Science. You can create a concept of karma, because you can create a picture of it in thought. Of course if you simply say, as many theosophists do: “Every spiritual cause has a spiritual effect and this is karma”, you have then no conception of karma. You can see the law of cause and effect in a billiard ball, but that would be no right comparison for karma. But now take an iron ball and throw it into a vessel of water. If the ball is cold the water will remain as it is. But if you make the ball hot and then throw it in, the water will get warm as a result of what has been done to the ball. Here we have something which may be compared with karma; here we have a later event that is the result of an earlier.

It must be quite clear to us that one who permeates the facts of the spiritual world with thought can also impart them in such a way that everyone who has thoughts acquired here on the physical plane can apply these same thoughts to what is imparted from the spiritual worlds. If he does this he can understand it. Everyone ought to keep this in mind. Everyone ought to understand that the important thing is, not the fact that we receive knowledge from the higher worlds, but how we receive it—that we receive it in a way that is suited to our present earthly conditions. We must see to it that we do not receive knowledge from the higher worlds in any other way. It is tempting just to believe what is told us but this is very wrong. If someone is willing just to believe, it is as though he wanted merely to be told that there is a light; whereas he needs the light to light up his room! He must have the light; mere belief is no use. Thus it is important first of all to understand the nature of thorough, conscientious thinking, so that the knowledge of the spiritual world may be received through this channel. The knowledge can only be discovered if one has the power of clairvoyance; but when it has been discovered and investigated, it can be understood by everyone who receives it in the right way.

If one thinks in this way, then all the dangers which are otherwise bound up with what is called the Theosophical Movement, will be, in the main, averted. These very dangers will however immediately arise if people develop clairvoyant powers and do not see to it that their thinking, and more especially their perception and discernment, are enriched at the same time through their own thinking. Many people have the desire just to seize hold of something out of the spiritual world instead of carefully bringing their perceptive thought to bear upon what has after all to be acquired on the physical plane. Even a God cannot comprehend the world in terms of thought unless he incarnates on this physical earth. He can comprehend the world in other forms and ways, but to comprehend it in this form he must incarnate upon the earth. If you reflect upon this it will be clear to you that there are certain dangers connected with the development of faculties within oneself which are then wrongly used. He who develops a certain visionary clairvoyance and uses it wrongly by cutting off all possibility of convincing the world with it, he who remains on the astral plane alone and does not bring his experiences down on to the physical plane, is laying himself open to the danger that an abyss will open between his visions and the physical plane. Let us suppose that someone has had visions of real significance which belong to the astral plane. They may be true visions of reality—for this may happen even with the non-thinking, visionary clairvoyant. But now between him and the real foundations of the physical plane there opens out an abyss. Imagine for a moment that this cloth were the physical plane. The visionary clairvoyant is standing in front of it; he sees his vision. But behind the physical plane is the real spiritual world; the physical plane is Maya. The visionary clairvoyant does not strip away the physical plane; this can be done only by one who makes use of the means of thought. Then only do you penetrate behind the physical plane; only with thinking clairvoyance can you ever understand it. The physical plane is there, but you do not see the spiritual world, the real spiritual world. The abyss opens before you, and the physical plane remains as Maya. And the impossibility of penetrating through the physical plane rests upon the fact that the brain is not capable of eliminating itself. If you have learnt to think rightly, you do not directly use your brain in thinking. Thinking works on the brain, but the activity of thinking does not directly need the brain; it is nonsense to assert that the brain itself thinks.

About 35 years ago I was once walking along the street with a young student who was then well on the way to becoming an out-and-out materialist. He said “When a man thinks, the brain atoms are vibrating; every definite thought has a definite form”—and then he continued to speak of how it is really nonsense to presuppose anything like a soul which can think, for it is the brain which does the thinking.—I said to him: “Yes, but now tell me, why do you tell such fibs? If this is true you cannot say: I think! You must say: my brain thinks, And you must also say: My brain eats, my brain sees the sun! You would then be speaking the truth.” He would soon see then what nonsense he had been carrying about in his head.

So it is not the brain that thinks. It needs no very serious consideration, to get this point clear, unless one is a thorough-going modern materialist. Unless you are a ‘Monist’ in the modern sense of the word, you can easily be clear on this point. The activity of thinking is not primarily dependent on having the brain as its instrument. When thinking becomes pure, the brain is not involved. It only plays a part when a sense-picture is made. If you have a picture of a chalk circle in your mind, then this picture has been formed by the brain, but when you think of a pure circle apart from all sense-qualities, then the circle is itself the active element that gives form to the brain. Now when a man has visionary clairvoyance he remains in his etheric body and does not reach the physical brain. But the abyss can never be bridged by this method. What is there seen clairvoyantly is connected with what is behind the physical plane. He who scorns the path of thought develops powers which, so to speak, do not attain their object, do not really penetrate into the spiritual world. And the consequence is that there is a false relationship between what is continually being developed in his etheric body, and what he really is as man. The relationship is entirely false; his brain is not developed to the level of his clairvoyant faculties. The brain is crude, for the man has made no effort to ennoble it through thinking. It is crude, it has built up a barrier which it cannot penetrate and which hinders him from reaching spiritual reality in his visions. He goes away from reality, instead of coming nearer to it. And every possibility of making a judgment about the spiritual world is taken away. Such a man may certainly be able to see a great deal; but there is never any guarantee that what he sees will correspond with the reality. He alone is capable of judging who can distinguish between mere vision and reality. It is only the power of discrimination that can discriminate, and if this is lacking, mere vision can never be distinguished from reality. But this power of discrimination can be acquired only by effort on the physical plane. Thus one will be for ever hovering about without firm foundations if one scorns the activity of thinking—hard and troublesome as it is.

This is what we must have clearly in our minds. Then it will be impossible for conditions to arise which otherwise arise so easily and may recur again and again, when by developing visionary clairvoyance men build up a dam against the world of reality and live in their dreams—which comes to the same thing as losing one's bearings in the physical world, as being not quite in one's right mind. Mere visionary clairvoyance easily leads to this. One can acquire the power of thoughtful discrimination. by working in the only sphere where this can be developed, namely in the sphere of thinking, on the physical plane. If you despise the acquisition of this thoughtful discrimination, you will stray far from the path of truth. Discrimination is what we need, otherwise we shall bring about all the ills that are necessarily connected with what is called the Theosophical Movement. He who gives himself up to blind belief, who merely accepts without reasoned thought all the communications from the higher worlds on the authority of another, will be doing something that is pleasant and easy, but in itself is fraught with danger. Instead of working the things out for himself and reflecting upon them, he accepts the knowledge of another, he assimilates the things that another person has seen, and refuses to test by means of his own thought what has been communicated. This is the cause of the ills to which the Theosophical Movement is liable—but of course this should not frighten anyone from attaching themselves to it. It may happen that a person, who has blind belief of this kind loses his bearings altogether and can no longer discriminate between what is true and what is untrue. Nothing can breed untruthfulness as effectively as a certain kind of visionary clairvoyance which is not supported and controlled by thought. And on the other hand, such clairvoyance breeds another quality, namely, a certain haughtiness and superiority which can even lead to megalomania. This is all the more dangerous because it is often not noticed. There is very serious danger of coming to think oneself superior because one sees something that another person does not see. And usually there is no idea of how deeply embedded in the soul this self-importance that borders on megalomania can be. It conceals itself in a certain way, especially when the (clairvoyant swears by his own visions with absolute certainty and suffers no one to take exception to them. So we sometimes find people believing the most ridiculous rubbish, just because it has been communicated to them “from the astral plane”. They would never dream of believing such things if they had been told them as matters belonging to the physical plane; but if they are told them “from the astral plane” they believe them with the most slavish credulity. Whoever has freed himself from this habit will not be led astray by this or that swindle or humbug. But people will fall into the trap unless they develop within themselves the impulse to prove and test, instead of accepting and believing without effort or exertion. We must not make it easy for ourselves; we must consider it one of the most sacred tasks of man to reach a right conviction. If we think of it in this light, we shall spare no effort of real work, and we shall not merely listen to sensational communications from the spiritual world. Of communications from the spiritual world we have, so to speak, enough. It is necessary that we should have them, but it is also necessary to acquire the right attitude and the right kind of thinking to receive these things worthily.

This is what I wanted to say to you to-day. I did not want to say it merely as an admonition or a sermon. I wanted to show the whole basis and for this reason it may have been rather difficult to keep pace with it in your thought; but in the methods I use I always try to adhere to what may be rightly looked for in the Theosophical Society. Many people like pious exhortations. I dislike them! I try to present things in such a way that they can clothe themselves in true forms of thought. When things of the physical plane are expounded, as has been done to-day, it does of course often entail hard thinking; for such things are neither as sensational nor as attractive as communications from the higher worlds. They are nevertheless of extraordinary importance. And you will not undervalue their importance if you say to yourselves: If that is really to come to pass which ought to come to pass, namely, that in the course of ensuing incarnations a sufficiently large number of people have a memory of this present incarnation, then provision for this must be made beforehand. Develop, therefore, your power of judgment; then you are candidates for the memory, in your next incarnation, of the present one. See to it that you are able to follow the world with your thoughts. For however much you can see m a visionary way, it will give you no help in remembering back to the present incarnation. And it is the mission of Spiritual Science to prepare the way for what must needs come—namely, that there may be a sufficiently large number of people who out of their own knowledge can look back to this present incarnation. How many come to the point in this incarnation of accompanying their knowledge of Spiritual Science with clairvoyant powers depends on the karma of each individual. There are certainly many sitting here whose karma will not allow them to see the world clairvoyantly in this incarnation. But all those who acquire what is given in true Spiritual Science, clothed as it is in the forms of thought, will reap the fruits of it in the next incarnation; for in this one they will have laid the right foundation. A man may, so to speak, be a clairvoyant without knowing it; and one who studies Spiritual Science in the right way has the insight and can wait until his karma also allows him actually to behold the things for himself.

• 1. In connection with the use of the words ‘Theosophy’, ‘theosophical’, in this text, it will be remembered that from the beginning of the century until the years 1911 or 1912, Dr. Steiner had been able to work as an independent teacher within the framework of the Theosophical Society and was the General Secretary of the German Section. His teaching of the unique nature and position of the Christ was at variance with the tendencies which had come to prevail in that Society and the statements on this subject made by its leaders, and Dr. Steiner's association with it inevitably came to an end. In 1912 the Anthroposophical Society was provisionally founded and its Headquarters established at Dornach in 1913.
• 2. cp. The Alpha and the Omega. Lecture given in Berlin, 25.V.O9; also lectures 4 and 5 of the Course on The Gospel of St. Luke.

Dear attendees!

You have requested that I speak about the Gospel of John in its context with the other three Gospels in this series. That is to say: you have come to the conclusion that the way of thinking of the theosophical worldview encompasses much that can contribute to our understanding of Christianity. These lectures will show that this is the case and that the Gospels, especially the Gospel of John, have a special mission to people in our time. They will show in particular how Christianity has gradually developed from distant periods of time, how it has a long future ahead of it, and how Theosophy, through the insights it is called to reveal, opens up another area for research on the Gospels.

Indeed, when we consider the attitude of the leaders of the modern spiritual movement towards the Gospels, we cannot characterize it as anything other than increasingly hostile. This could also be explained if no other sources than those known so far had appeared.

What then do the Gospels have to offer to the person who approaches them? They are supposed to give him an illumination, an explanation of the great event that has taken place in the development of mankind: the Christ-event. But if the modern man approaches the Gospels for this purpose, he will not find a satisfactory account of this event. Instead of one account, he finds four, and finds differences and contradictions in the gospels. For example, Matthew and Luke tell [the childhood story of Jesus in different ways].

And so people say: that doesn't match, that can't be right; and so our present-day criticism tries to show that [a gap in the transcript].

It is well known how, under the influence of the view just stated, the authority of the Gospels is gradually waning, and how people increasingly believe that they can extract some kind of common basis from the four Gospels, and how, in certain radical circles, they are even inclined to reject the whole thing. The gospel that speaks most deeply to our hearts has fared particularly badly. It is said that in the first three gospels, a historical core can be found. But the Gospel of John is so different from the others that it must be believed to have been written much later and is without significance. In other circles, the Synoptics are attributed a certain historical significance, but it is thought that the Gospel of John is a kind of hymn through which the first Christians wanted to express their faith in Christ.

On the surface, we could pose a historical question: Did the people of the first centuries of Christianity have the Gospels in their hands, did they really study them? The answer is: the Gospels were not read or studied as widely as they have been in the last few centuries, not even in the Middle Ages. It was only with the invention of printing that it became possible for everyone to read the words of the Gospel.

If we go back to earlier centuries, we find that only a few people had access to the Gospels, and that these few were the most learned and knowledgeable people: the leaders and teachers. But these, oddly enough, took no offense at the contradictions that arose between the individual Gospels. And if we want to describe the prevailing sentiment that these differences caused, it was a deep gratitude that there were not just one document, but four. It was only when the gospel became more popular that the contradictions were found; only then did people understand how to take offense at them.

Could it be that in the first centuries after Christ, these learned and highly developed connoisseurs of Christianity had so little insight, reason and understanding that they would be grateful for the contradictions? No, it cannot be so. There must be another explanation for this significant fact.

If we try to look into the souls of the first confessors of Christianity, we must find that they felt that the Christ mystery was something that man cannot readily understand, and so they told each other that it was good that four narrators described what they understood of the same. If, for example, we photograph this lectern from this side, someone can also photograph it from the opposite side; you have two photographs of it. In the same way, you can photograph the lectern from the other two sides. So you have four pictures of the lectern. Those who put together a complete picture from these four pictures can say that they know what the lectern looks like.

In this way, four personalities have described the great Christ event to us, and one must take these four pictures together. In this way, one can gradually elevate oneself to a complete understanding of the event.

Now the question arises: How can there be four different records? What does each gospel want to say about the great Christ event? Each gospel starts from the premise that this event cannot be grasped with external knowledge, and that it is necessary to look at it from the point of view of an initiate, of one who has been initiated. Each gospel is written from the point of view of the seer.

Now in pre-Christian times there were four types of initiation, four types of seership. And only by bearing in mind that there were four types of initiation can one understand that each Gospel was written on the basis of a particular initiation.

What then is an initiate? He is a man whose powers of knowledge are not limited to the outer world, and who has developed his spiritual organs to such an extent that he can see into the spiritual worlds.

Now, we can only develop in a person what is present in him in the form of abilities. We distinguish three basic powers in man: the power of thinking, the power of feeling, and the power of willing. In ordinary human life, these three powers are developed only to a certain degree. In an initiate, they were greatly expanded through the so-called mysteries. However, since it was found that in one and the same person all three powers could only be developed equally to a certain degree, those to be initiated were divided into three classes, depending on their abilities, in which only one of the three powers was particularly developed. Thus it was said in the Egyptian, Persian and Greek mysteries: We train certain people in such a way that the power of thinking becomes particularly strong / gap in the transcript] to the point of seership [gap in the transcript] in other people, the power of will [gap in the transcript].

Thus in ancient times there were three groups of initiates:

the initiates of thinking – the “sages”,
the initiates of feeling – the “therapists” or “healers”,
the initiates of will – the “magicians”.

These initiations were one-sided, but precisely because of that, an initiate could develop the highest powers in his field by renouncing the other powers. The wise man had a broad view of the world, he could explore the spiritual world and knew its laws; the therapist healed people; not through external means, but with the help of his spiritual and psychic powers; and the magician ruled the physical world and knew its laws.

To connect these three categories of initiates, a fourth category was formed. These were those in whom the personality was not so highly developed, but in whom all three powers worked together in harmony: the harmonious people. When something important had to be decided, one always listened to them.

There is a deep secret here. What was the opinion of those who had come less far in terms of the individual powers? In the ancient mystery schools it was known that everything can be found in nature. The wasps have long since invented paper, because their nest is real paper. So the wasp contains the wisdom that man later achieved. There is also wisdom in man, and that is how he becomes master over the forces of nature. But there is more of the divine in the less initiated than in the more initiated. The initiated “man” was the fourth class of initiates.

These four categories of initiates are found in the four Gospels. Each initiate can now explore the great fact from a certain point of view: the sage - John - from one side of the Christ event; the magician - Mark - from another side; and the healer - Luke - from yet another side. The harmonious man Matthew has an overview of the whole. Wisdom extends far beyond, high above everything that man can achieve. That is why John's symbol is the eagle, flying high above earthly events. And the healer, what powers does this person want to develop? Not external means, but [he worked] as a psychic healer [developing] the powers of self-sacrificing love. A person becomes a healer to the extent that he sheds selfishness and is able to sacrifice himself for others: the ability to sacrifice is the essence of the healer in the psychic realm. When a person is developed to the point of giving everything for another, he is a healer. Thus the Evangelist Luke. Hence the tradition that the Gospel of Luke was written by a physician. Hence the symbol of Luke: the sacrificial bull, that is, the personality of the self-sacrificing human being. Finally, the magician strives to develop the powers of will, according to the Evangelist Mark; his symbol is the lion. Therefore, the lion is added to the writer of the Gospel of Mark. Where these three powers work together in harmony, there we have the human being. The human being is added to the Gospel of Matthew as a symbol.

That is why the followers of Christianity were so grateful that there were four gospels.

What is the Christ event? It is the confluence of all previous philosophies and religious movements of humankind. In Palestine, all earlier movements of humankind came together; and depending on the type of initiation of one or the other evangelist, they found expression in the Gospels.

What were the main currents of spiritual life in the pre-Christian era? First of all, there was a current that had reached a powerful development and conclusion shortly before Christ: the ancient wisdom of the holy rishis in India. They taught a wisdom that existed before our physical world was present: the primal tradition of human tradition, the ancient memory of a wisdom from which the world flowed. According to this “ancient wisdom,” the rishis said to themselves: What lives in me is only a symbol of the ancient wisdom that has created these images out of itself; everything we see is only an image of ancient wisdom, of primeval spirituality, a looking back at the divine world; the outer world is only an illusion, maya; human beings are called upon to descend into the physical world.

From this cultural movement, one could learn to sacrifice the sensual and give everything to gain wisdom. In the person of Gautama Buddha, six centuries before Christ, this spiritual movement found its culmination and conclusion. What Buddha could give to humanity was to be incorporated into the Palestine event, in order to flow on from there. This is described in the Gospel of the Healer, the Gospel of Luke.

In the ancient – not historical – Persian culture, we find a completely opposite cultural current, represented by Zarathustra or Zoroaster. This is best understood in the following way: the Indian said, “Illusion is the outer world.” Zarathustra pointed out to people that this world is not worthless. “This world, he said, is the outer expression of a spirit. Look up at the sun, for example. The warmth that flows from the sun is its physical reality. The sun is the benefactress of the whole earth. But as the human being stands before us and behind him stands the spirit, the aura, so behind the body of the sun stands the solar aura, the great aura, the great spirit, Ahura-Mazdao, Ormuzd. Behind everything physical is the spirit of the sun. The physical is therefore not an illusion, not Maya, but an expression of the divine. The task of man is nothing more than to unravel the spiritual from this physical.>

“I will speak,” said Zarathustra, “of that which is supreme in the world, and no longer shall the evil forces have power to proclaim untruth. I will speak of him who is everywhere in the world, of Ahura-Mazdao will I speak. He who does not listen to my words will experience evil when the cycle of earth development] is fulfilled.

This school of thought, which one should work with joy on the physical plane, has been incorporated into Christianity and continues to flow there. It contains a whole cosmology and is described by Mark.

The third current that has flowed into Christianity is the one that was prepared by the ancient Hebrew people. What, then, is the ancient Hebrew people's share of the whole culture? What did these people have to give?

Just as individuals grow, so do nations through a gradual and continuous development. The four elements of the human being have come into being in a very complicated way. When the child leaves the mother's womb, only its physical birth takes place. But not all of its bodies are ready. Up to the age of seven, it is, so to speak, enclosed in its etheric womb. At the change of teeth, that is, in the seventh year, its etheric birth takes place. At fourteen, when the etheric body is fully formed, the astral birth takes place, and only after the astral body has reached full maturity at twenty-one does the fourth body, the ego, emerge. - In the same way, the evolution of individual peoples takes place.

Thus we distinguish three great periods among the Hebrews: the first from Abraham to David; the second from David to the Babylonian captivity; and the third from the latter period to the time of Jesus, when the ego emerged, as it does at the age of twenty-one in an individual human being. Jesus inherited his physical body from this people, which is described in detail in the Gospel of Matthew.

Those who have a complete knowledge and understanding of Christianity also know the pre-Christian spiritual currents that Christianity has absorbed and the results of which it contains. Buddha did not cease to be effective when he died in ancient India six hundred years before our era, and so Zarathustra was also willing to let his share of development flow into Christianity.

Each gospel corresponds to a side of the human being. Thus Matthew mainly describes the physical side of the Christ event, Mark the etheric, Luke the astral, and John the side that falls under the ego.

John's Gospel is a great study of the spiritual human being; arising from the deepest initiation, this gospel is like a sun above the other gospels, the great message of the spiritual human being to humanity. Luke's Gospel is a mighty portrayal of the life of man in the world of the senses - in the world of feeling - in sacrificial service; Mark's Gospel is a tremendous cosmology; and Matthew's Gospel is a philosophy of history.

Thus the four gospels flow together, and so Buddha and Zarathustra and ancient Hebraism and ancient Egypt come to reappear in Christianity. And so it is precisely from Theosophy that we will glean what external research has lost: the truth of the gospels. Theosophy is here to reconquer the Gospels and show us that Christianity is not at the end, but at the beginning of its journey. Theosophy will be an instrument to bring the hidden treasures of Christianity back into the light.

My honored listeners!

The Gospel of John differs from the other three gospels in that it is attributed to a direct disciple of Christ Jesus, while the other three are attributed by name to disciples who were not direct disciples of Christ. One consequence of this is that we have to seek the deepest wisdom of Christianity in the Gospel of John.

Now the question arises for us: How should Theosophy relate to the Gospels and their authenticity? Theosophy cannot recognize as true anything that is not confirmed by occult research. We would not be able to extract any truth from a document. Theosophy can only be built on its own foundations, it can only build on the experiences gained by looking into the spiritual sources of the present and the past. The only truly historical document for Theosophy is what we call the Akasha Chronicle, that is, the spiritual record that the seer is able to see. So when we have gathered information from this spiritual record, we can compare it with what the historical records, that is, the Gospels, can provide. And no tenet is accepted by the occult researcher because it has been written in some written record, but because it has been found to be correct from our own research.

Yesterday it was mentioned in the introduction that the spiritual currents of the pre-Christian era converged in the event of Palestine - and, as we now want to see, in a higher form through the personality of Christ Jesus. This personality is incredibly complicated. How is such a personality possible, one that is able to absorb everything that came before into its personality and merge it into a higher unity?

In the Gospel of John, Christ is presented as the embodied, the incarnate Word of the World, as the incarnate Logos. To understand this to some extent, we have to go back a long way to the time of the emergence of the first cultural trends on our Earth. 600 years before the Palestine event, the mighty spiritual current that we call the Indian current had reached its high point and conclusion in the person of Gautama Buddha. But the same Buddha who worked in India was present in a certain form in Palestine at the time of Christ Jesus. What spiritual science means by the word 'Buddha' is not a specific person, but a dignity. Just as the individual human being develops more and more during his earthly life and is given ever higher offices, so an individuality can, through various incarnations, ascend to the Buddha office, to the Buddha dignity.

Before that, through many incarnations, the same individuality was not a Buddha, but a Bodhisattva. What is that? The Bodhisattvas have very specific tasks. They are the teachers and guides of humanity. All of humanity has passed through various stages.

The consciousness of today has been acquired by man in the course of time. Before that, our soul possessed different qualities. Reason, etc. have been acquired by man in the course of time; formerly man was endowed with different qualities. If we look back to the Lemurian period, we find a certain dull, clairvoyant realization in people. The whole of human life was not a spiritual self-awareness. Vague images arose in the soul in ancient times. Therefore, people could not be influenced in the same way as they are today, but only in a way that can be compared to inspiration or suggestion. And what they were told was not grasped by the intellect. The guides and teachers of humanity worked through suggestion, through inspiration, through their immediate presence, through the student's looking up to the great teacher.

The Bodhisattva taught in this way as long as he was not Buddha. Before his Buddha existence, he had repeatedly incarnated on earth in humanity, but he did not work in a physical body, only in his etheric body, and he could only have taught by not fully entering the human personality with his being, with his actual self. The disciple had clairvoyant consciousness and saw behind the personality of the teacher something like a mighty aura, which had no place in the human personality. The Bodhisattva allowed mighty images to flow into the soul of the disciple, as it were.

But not always should people unconsciously absorb this as an image, but should recognize from their own judgment what a person's goal was. What human beings had to conquer through their own efforts, namely love and compassion, was present in the human soul as forces, but was not consciously absorbed. Now the time had come for people to let love and compassion emerge from within themselves as something that arises from the human soul. In the past, these qualities were an emanation of the bodhisattva, but now they were to arise from the human soul itself.

Nowadays, there are many people who say: It is human to show love and compassion; but that was not the case before the appearance of the bodhisattva. Although love was present even then, it was more like an urge in the blood and was limited to the family and the tribe. The liberating, spiritual love, which is independent of all blood ties, was to become a reality only with Christ Jesus. In order to bring people to consciously develop love and compassion from within themselves, it had to be experienced first in a human body that love and compassion arise from the human soul. Then this can be passed on to other people. For this purpose, the Bodhisattva had to descend into the physical world, take on a physical body and, in the person of Gautama Buddha, work among people. This Gautama was not a Buddha at the time of his birth, but in the twenty-ninth year of his life he became a Buddha after leaving his royal palace and encountering grief and suffering outside the palace.

That is when love and compassion were awakened in him. It is said that a clarity arose in him and he understood that the human body could become an instrument of love and compassion. No individual had had this experience before. Through this experience, he attained a higher dignity of being, and thus the bodhisattva became a Buddha. He felt the inner impulse of compassion and love. This opened up the possibility for more and more people to experience the same thing and to feel it as their own impulse from their own soul. Everything must first be present in an outstanding personality.

When a Bodhisattva ascends to Buddha-hood, he receives a successor. Legend says: When he descended, he gave his successor the heavenly crown – 3000 years will pass before that Bodhisattva, who is such a one today, will ascend to Buddha-hood. The Eastern teaching calls the new Buddha Maitreya-Buddha. When can this happen? When a sufficiently large number of people have come to understand as their inner truth what Gautama Buddha experienced of love and compassion when he sat under the bodhi tree. Then a new mission will come to Earth through a new Buddha – the Maitreya Buddha.

This is how the wonderful Eastern legend about the mission of Gautama Buddha ends.

What became of Buddha after he left his earthly body? [Answering this question is important for Christianity.] When a Bodhisattva becomes a Buddha, he no longer needs to descend into a physical body. Legend also has it that Buddha took seven steps immediately after his birth and said that this would be his last incarnation. He can work in the etheric or life body. So he embodied himself in an etheric body. I ask my listeners to note how different such an embodiment is from the embodiment in a physical body.

To understand this, we need to take a look at the initiated person. What is initiation based on? On the fact that in ordinary human life one can make observations not only through the organs belonging to the physical body – eyes, ears, brain, heart and so on – but that one can already become independent of the physical tools in physical life. The initiate does not need his physical body to make observations in the world. He develops higher organs of perception in his etheric body when he trains himself to perceive supersensible things. While in the physical life man thinks, wills and feels, and holds these faculties together through the physical body, in the initiated man thinking, feeling and willing appear as three independent beings, and he has to do not with three powers but with three souls. When Buddha died and his physical body no longer held together the etheric body through its elasticity, it disintegrated into three independent beings and later, through their division, into four more, together seven souls, seven independently developed soul beings, over which he had to rule.

During life on earth, the physical body, through its elasticity, holds together the etheric body and with it the soul forces of the human being. After death, the ego is the only cohesive element. But if this ego is poorly developed, the person often runs a great risk of losing himself after death.

When such an individuality incarnates as a Buddha, it does not incarnate into a single spiritual being, but into a group of spiritual beings - the Nirmanakaya of the Buddha. This means that it does not incarnate into the physical world, but into a body that cannot be defined by anything in the physical world.

When there is talk of seven or twelve “disciples of Buddha,” this is often symbolic of the soul powers that emanate from Buddha's etheric body.

In this way Buddha lived when the event in Palestine occurred. That means: If a person who had become clairvoyant had been there, he would have found the Buddha leading a group of seven soul beings; but this Nirmanakaya of the Buddha, which was in Palestine at the time of Jesus and worked there was no longer the Gautama who had worked in India, but this individuality, as it had developed during the 600 years that had passed since his death, and had acquired even higher qualities. The Buddhism that we find in Christianity is also not the one preached in India 600 years before Christ Jesus, but the one that the Buddha, who had been taken to a higher level of development at the time of Jesus Christ, allowed to flow into Christianity from his etheric body. What Buddha had to give to Christianity will be described later.

[If standing still means death even for the ordinary person, then we must find even more plausible reasons why a being like the Buddha does not remain static in his development.

The second trend is Zoroastrianism.

What Zoroaster had to give at the time when Christ Jesus walked the earth was not what was imparted to the ancient Persian people under this name, not what is referred to in the history of the teachings of Zoroaster, and is not what we mean by it. Just as the name Buddha was borne by many teachers who proclaimed his teaching, so the name Zarathustra has passed over to his proclaimers. Five thousand years before Christ, he was the great teacher of the ancient Persian people. He was an outstanding personality of the highest degree, highly developed and a deeply initiated individuality. He not only had the teaching that we discussed yesterday, but also produced great disciples who could continue to plant what he had taught.

Zarathustra had two great disciples. He taught them the great secret. He taught one of them everything that can be known about that which is simultaneously spread out in space, that is, all the secrets of the cosmos as already present in space. He taught the other everything that can be known about the secrets of world evolution over the course of time. He went back to the primeval times of development and showed how the earth was formed. These two great disciples were re-embodied. The one to whom Zarathustra had taught all spiritual knowledge about space was re-embodied in that personality who had the mission to found the great Egyptian culture. He was thus reborn as the Egyptian Hermes.

A personality as lofty as that of Zarathustra acquires the ability to transfer the limbs that a human being has to others. This is symbolized in the Old Testament story of Shem. In this way, Zarathustra transferred his astral and etheric bodies, which were so highly developed, to others. These bodies were preserved in secret ways. He gave his astral body to the Egyptian Hermes, the founder of the Egyptian-Chaldean culture, so that it took on the perfect form of Zarathustra. This is how Zarathustra's first partial sacrifice occurred.

Zarathustra gave his etheric body to the disciple Moses, to whom he had revealed the successive stages of the development of the earth. How could this happen?

[The religious documents always tell in powerful images. For the spiritual researcher, these become clear when light from spiritual research falls on these images.

When a child develops, it is dull to its surroundings; only later do instincts, desires and passions emerge. The child, who was to take in Zarathustra's etheric body, therefore had to be protected from external impressions until his astral life woke up, until his life of desire woke up. Therefore, the child Moses was placed in a box and set in the water. Here everything that the etheric body of Zarathustra contained shone in him.

[Thus, through the sacrifice of his bodies, Zarathustra has helped to found Egyptian and Hebrew culture, these two significant spiritual currents.

Thus Zarathustra - the messenger of the spiritual sun-deity, of Ahura-Mazdao - worked through Hermes and Moses into Egyptian and ancient Hebrew culture.

And what has become of Zarathustra or Zoroaster's self? This self has reappeared as a human being. Through his brilliant initiation, he was able to create his new astral and etheric bodies. He was reborn several times as a leader of Persian culture and finally appeared, as Zaratas-Nazaratos, as a teacher in the ancient Chaldean secret schools. At that time he was simultaneously with Buddha and the teacher of Pythagoras; and when the Jews were led into Babylonian captivity, many of them became his disciples in Babylonia.

Thus, thanks to spiritual scientific research, we have traced the paths by which the teachings of Zarathustra - or Zoroaster - entered into Egyptian and ancient Hebrew cultures. The spiritual current emanating from him can be found in Palestine at the time of Jesus, side by side with the current emanating from Buddha.

All this had to happen for the event in Palestine. The gospels tell again what spiritual science has taught us. In Palestine, 600 years after the death of Buddha, two boys were born at the same time from different parents, both belonging to the House of David. These two children became important for the further development of humanity.

The House of David of the Hebrews had two lines: one through Solomon, the royal line; the other through Nathan, the Levitical line of the House of David. From the Solomonic line was one parental couple, and from the Nathanic line was the other parental couple. One child, the son of Joseph and Mary, was born of the Solomon line of the House of David. He was born in Bethlehem and was given the name Jesus. All three names were very common in Palestine at that time. Another child, Jesus, traces his origin to the Nathanic line of the House of David and was born in Nazareth. His parents were also named Joseph and Mary. Today we will focus primarily on the “Bethlehem Jesus”.

The individuality that was the founder of the ancient Persian culture was embodied in this boy, and which 600 years before had been the teacher of Pythagoras and many of the Jews who were taken into Babylonian captivity in the Chaldean secret schools. This I-ness appeared embodied in the boy Jesus, who had his origin in the Solomonic line of the house of David. This Jesus was thus the adolescent Zarathustra.

Alongside him, the other Jesus-child also grew. The two boys developed differently. The Solomon-Jesus developed all the qualities through which one attains clear and distinct concepts and insights into the surrounding world. How could it be otherwise? He grew to the highest abilities of human culture in a body from a royal lineage. He was a precocious child, capable of learning everything that had been accumulated over centuries and millennia.

The other boy, the Nathanian Jesus, showed very strange characteristics. He cared little about what surrounded us in the outer world. He had the highest inner development of mind and heart. Never has there been such a lovely child. His gaze went beyond this world into a completely different world, which had nothing to do with what the outer world had gone through for centuries. He was the delight of those around him.

These two children grew up side by side in the small town of Nazareth, where the parents of the Solomon Child had moved some time after the child's birth.

The two children were together until the age of twelve. To understand the nature of the Nathanian Jesus Child, we must try to understand the nature of his etheric body and, with the help of spiritual scientific research, find the hidden sources of his origin. We will come back to this tomorrow.

My dear Theosophical friends!

In the course of yesterday's lecture, we saw how complicated the event in Palestine is for spiritual scientific research. We have seen that clairvoyant consciousness has shown us two infant Jesus, one belonging to the Solomonic line of the House of David, and the other to the Nathanic line of the House of David, and that in the pure physical body of the child of the Solomonic line, that individuality incarnated again which we know under the name Zoroaster or Zarathustra.

Today we will deal with the other of the two children, with the one from the Nathanic or priestly line. The etheric body of this child was of a peculiar purity. To understand this, we have to go back far in the evolution of mankind. Never before has a being been born with a similar etheric body. We have to go back to the beginning of human development on earth, to the so-called Lemurian age.

We know that humanity has developed only gradually and slowly into what it is now. Jesus lived in the fourth post-Atlantic age. It was only during this cultural period that the I came into full possession of its powers.

This time marked the descent of the personality to Earth. Before this period was the Chaldean-Egyptian age, the third post-Atlantean; before that the Ur-Persian, the second post-Atlantean; and before that the first post-Atlantean age, the ancient Indian, whose culture came directly from the Atlantean period. Before this period was the event that we call the great Atlantic catastrophe, since our ancestors, that is, our own souls, which were embodied on the Atlantic continent, Atlantis, were washed away from the earth.

The continent inhabited by our ancestors was located between present-day Europe, Africa and America. The Atlanteans saw spiritual entities as a misty aura surrounding all beings. They also saw all the soul and spiritual energies that flow in and out through the person. Just as our finger, if it were conscious, would see the blood pulsating in it and feel itself as a limb in the organism, so the Atlantean felt himself to be part of the environment; he knew that, cut off from the environment, he would wither away. On the other hand, he could not distinguish himself from the environment; he felt himself cast into the whole external world.

Enormous natural revolutions, which completely changed the world map, put an end to the Atlantic cultural period, during which people had lived together in sharply distinct groups and races. The same individualities that had been active in the Atlantides continued their development - although under completely different circumstances - in other parts of our earth, where their first steps were guided by the high Rishis.

But we have to go back even further if we want to get to know the conditions that [gap in the transcript].

Before the Atlantic catastrophe, humanity – that is, we, our souls – lived in very different bodies on the Lemurian continent, which was located roughly between present-day southern Asia, Africa and Australia. Going back even further, we see beings with forms that would seem quite fantastic to present-day humans. What does this mean? Yes, during this Lemurian period, large areas of this earth were abandoned by human souls. Before this time, human souls had inhabited the earth in completely different forms; but now they went in great flocks to completely different regions of the world [incarnated themselves on other planets]; only very few people remained behind to survive the most difficult and barren period of development on our earth. It was the time when the first germ appeared that we call self-awareness.

In this world, beings asserted themselves that we describe as Luciferic beings. At that time, people had clairvoyance. These Luciferic beings approached the astral bodies of people and penetrated the astral bodies of people who were on earth. Since that time, the Luciferic element has been in the soul of man. Man owes his freedom to this Luciferic element. What would have become of people if these Luciferic beings had not come? Through them, man developed into an ego, but slowly; and man would never have been able to develop this out of his own nature, what is called the inner impulse to freedom. Man had to pay for the possibility of evil, in other words, he had to be confronted with the possibility of choosing between good and evil.

But a counterweight also had to be created, otherwise man would not be able to maintain his connection with good. So that the luciferic element would not become too strong, a counterweight was created in that part of the etheric body of the few people remaining on the devastated earth was withdrawn from their bodies and sunk into the spiritual world. This part remained during the Lemurian and Atlantean ages. The descendants of the Lemurian people thus lacked a part of their etheric body, which remained in the spiritual world. That part of the human etheric body, which no human being had been part of until the Palestine event, and which had thus remained untouched by all Luciferic influence, became the etheric body of the Nathanic Child Jesus; and so there was a sum of forces present in this child that had never existed before in the etheric body of a human being. The religious documents that are really based on clairvoyant knowledge, and which are always right about human physical research, speak of this if we understand them correctly.

The effect of the luciferic forces on people is described in the story of the Fall of Man. The astral body had been corrupted by the luciferic influence. The snake of the Garden of Eden is a symbol of the Luciferic influence, through which human beings acquired the ability to distinguish between good and evil by their own judgment. Jehovah's words to man that they should not eat from the tree of life indicate that a part of the etheric body remained until it was taken up into the Nathanic boy Jesus. In this boy were united the purest heart feelings and the greatest powers of love as never before in a human being; the pure soul qualities that man had before the Fall, that is, before the Luciferic influence, were present in him in the richest measure.

There is something else to be said, namely about the astral body of the Nathanian Jesus Child. There was an important power in it, over which nothing less than the Nirmanakaya of the Buddha exercised its influence. After Buddha had completed his incarnation as Buddha, he no longer needed a physical incarnation, but could only embody himself in an etheric body. As such a being, Buddha descended - attracted by the pure etheric body to which Buddha had risen - and united with the astral body of the Nathanian child Jesus. Anyone who could have observed the process with clairvoyant eyes at that moment would have seen the Nirmanakaya of the Buddha floating in the aura of the child. This is hinted at in the Gospel of Luke in the account of the vision of the shepherds. Due to special circumstances, the shepherds had become clairvoyant. They saw a host of angels, that is, the Nirmanakaya of the Buddha, the etheric body of the Buddha. Thus, a wonderful etheric body was at work in this Nathanic Jesus child, which had never before been used by a human being. In the same way, Gautama Buddha worked through the Nathanic Jesus Child, and through him he let flow the contribution that he, as Buddha, had to give after six hundred years of development.

In a wonderful way, the Evangelist Luke describes a blending of oriental legend with religious document. This merging of the Buddha with the spiritual body of the Nathanian Jesus child, which Luke saw with clairvoyant eyes, is confirmed by legend. Legend tells us that when the son of King Suddhodana was born, the old seer Asita saw a host of angels descending from heaven. At this sight, he began to weep. When asked if something had happened to make him weep, he replied, “No, I weep because my eyes will no longer see my Bodhisattva.” In a clairvoyant way, he had recognized his master in the newborn prince and wept because he was too old to see him grow into a Buddha.

When the Nathanian Jesus child was born, Asita was also there. The Simeon of the Gospel of Luke is none other than the reincarnation of Asita from Indian legend. He was now standing before his Buddha again, and saw the Nirmanakaya of the Buddha floating in the aura of the child. Therefore he added to his testimony and said: “Now, God, thou lettest thy servant depart in peace, for now he has seen his Lord.” Thus the oriental legend winds itself into the religious document in the great images which have become real events of the physical world.

Now we must turn back for a few words to the other Child Jesus, in whose physical body was enclosed the ego of Zarathustra, the Zarathustra who was once a contemporary of Buddha and, as Zaratas-Nazaratos, taught Pythagoras during the Babylonian captivity.

So we know the ego of this Solomon-like baby Jesus, but now we have to look at that physical body. This body originated from the ancient Hebrew people, and this body had to be able to develop organs that Zarathustra could use at that particular time. That is to say, they had to be built up through inheritance from generation to generation within a specially selected people. This was the mission of the ancient Hebrew people.

[In order for the ego to emerge, ancient clairvoyance had to be abandoned. Instead of the old consciousness, which consisted of dark dream images, brain-bound thought power now had to be developed. In the year 3101 BC, the old clairvoyance began to fade... Kali yuga]

Here we come back to an area where we have to turn to spiritual science to gain reliable insights. This teaches us that the Hebrew people can be traced back to a patriarch who had been specially selected: Abraham. He was entrusted with a very special mission. We can best understand this if we realize that the further we go back in the development of the earth, the more varied the soul forces in man were. Before Abraham, people still had a vague dream-like consciousness. Those old clairvoyant abilities had to be sacrificed. Now, from the entire mass of ancient peoples, the individuality was selected that was best suited in its physical makeup, not to be a tool for the old clairvoyance, but for intellectual combination, suitable only to direct the eyes and ears to the outer world in order to develop reason or intellect. That individuality was Abraham.

All the old qualities of dreamy clairvoyance were closed to him. Mathematical calculation was his tool. That is why he could become the progenitor of a nation that was geared to deduction, to rational, intellectual thinking, but was alien to all forms of clairvoyance. While all other people tried to grasp the spiritual world by closing their outer eyes and letting inspiration flow into them, Abraham looked out, saw everything and tried to grasp the spiritual by combining the outer appearances. This required a particularly developed brain.

Abraham received everything from the outside, and because this ability, which became a physical property, was inherited from generation to generation. So the characteristic of the ancient Hebrew people is

to take nothing from within, but everything from without. The consciousness of the people should also be given from the outside. Everything [should be] received from the outside, even one's own nationality. The sacrifice of Isaac is a symbol of this, in that Abraham is induced to sacrifice Isaac and then gets him back as a gift from God. What was sacrificed with this? Yes, the whole nation, its own mission. Israel received its own nationality as a gift from outside.

What is significant is what is handed down to us in the promise of Jehovah to Abraham regarding the descendants of Abraham, namely that his descendants should be structured according to the number of stars in the sky: “Numerous as the stars in the sky” is an incorrect translation, it should be “corresponding to the numerical proportions of the stars in the sky”. The order of his descendants should correspond to the actual order of the stars in the sky. Twelve is a basic number in all things esoteric. They were to be organized according to the twelve constellations of the zodiac; hence the twelve tribes, which thus correspond to the number of stars in the sky and have a spiritual connection with them. Here that which is otherwise spiritual-soul should express itself in the physical descendants. We now see the mission of the ancient Hebrew people gradually developing physically in such a way that ultimately the body for Zarathustra could emerge.

But something that had happened to Abraham could not be completed immediately. Some of the old clairvoyance remained; Joseph's dreams point to this. Therefore, he had to be excluded from the ancient Hebrew people. At first, this people developed without Joseph, who was sent to Egypt; then it was limited entirely to external combinations. Now the ancient Hebrew people had to receive from Egypt, from the outside, what the other peoples received from within. Moses gave the Hebrews Egyptian wisdom as something external. Thus, this people had to receive clairvoyant wisdom from the outside. So it was to develop under constant external influences until, as its most mature fruit, it could produce the physical body for the re-embodied Zarathustra.

When an individual develops, the physical body is born first. Up to the seventh year, when the teeth change, the human being is enclosed in an etheric mother-shell; this is an etheric birth. At fourteen years of age, the astral shell is shed: astral birth. At twenty-one years of age, the human ego is fully born. We see, then:

1. From birth to the change of teeth, seven years.
2. From the change of teeth to the fourteenth year, the development of the etheric body follows.
3. From there, the astral body develops until the twenty-first year.

From the age of twenty-one, the ego develops after the veils have been discarded.

Likewise, there had to be three epochs in the development of the ancient Hebrew people:

1. From Abraham to the Davidic era.
2. From David to the Babylonian captivity.
3. From the Babylonian captivity to the birth of the Solomonic child Jesus. This is so that a lofty ego like the Zarathustra ego may receive a worthy shell. The people had to be developed from generation to generation so that the physical shell would become more and more suitable. Seven years correspond to seven generations in each epoch. But seven generations were not enough; one generation is always skipped in inheritance, because children do not inherit their predispositions from their parents, but from their grandparents. There had to be 3 x 14 = 42 generations before the physical body was developed in which the ego of Zarathustra had a worthy shell. The Gospel of Matthew, which describes the Palestine event from the physical aspect, gives the list of generations for the Solomon Jesus child and goes back to Abraham, that is, to the time when the physical body began to be developed. Luke, who describes the Palestine event from the astral point of view, gives the generation list of the Nathanian Jesus child and goes back to Abraham and to God. Luke goes even further back than Abraham, because the etheric body must be sensed even earlier. In the Nazarene of Nathan there was something present that did not come from people, but from the very beginning, before the Luciferic influence. It is therefore good that these records differ from each other. In the three wise men of the Orient we find three disciples of Zaratas-Nazaratos. These Chaldean disciples knew that the star they were following contained the ego of Zarathustra. The three disciples followed the star to Bethlehem, and when the star stopped over the manger in Bethlehem, they understood that Zarathustra descended there to incarnate.

Both boys grew up to the age of twelve. By then, the Solomon-like boy had developed the Zarathustra qualities; he had developed the qualities that belonged to his physical body. He had come so far that he was able to make a great sacrifice. The Nathanian boy had in particular those abilities that originated from the pure etheric body and on the other side from the Nirmanakaya of the Buddha. This Nathanian Jesus boy did not have an ordinary ego in the human sense. He had preferably the three higher covers.

The Zarathustra embodied in the Solomon Jesus Child made a great sacrifice in his twelfth year. A spirit as high as his can leave his body and take on another body. The ego of the Solomon Jesus Child, that is, that of Zarathustra, left the body of the Solomon Jesus Child and entered the body of the Nathan Jesus Child. This happened when the Nathanian Jesus child was allowed to accompany his parents to Jerusalem at the age of twelve. His parents lost sight of him, and when they found him again in the temple three days later, they did not recognize his speech: Zarathustra had inspired the Nathanian Jesus child.

The Solomon-like Jesus child died after he had lived an “automatic” life for a time. The mother of the Nathanian Jesus child also died. Soon after the birth of the Solomonic Jesus child, his parents had moved to Nazareth, where not long after, the Solomonic father died. In Nazareth, the boys grew up, side by side. After the Nathanian mother had died, the father of the Nathanian child took the Solomonic mother to live with him, and so she became the stepmother of the Nathanian Jesus child.

For the period from the age of twelve to thirty, the Gospels tell us nothing about the life of Jesus. At the age of thirty, he had matured for the great event.

We see how complicated the starting point of Christianity is, and how the most significant spiritual currents of the preceding time, through Zarathustra and Buddha, have flowed into the Nathanian Jesus child.

We have seen how complicated the personality had to be that had to let all previous spiritual currents flow into a higher current into the world. Two children were called: the Solomon and the Nathan [boy Jesus]. We have seen how, in the twelfth year, the remarkable event occurred that the Zarathustra ego moved into the body of the Nathanian boy. So we have before us a Jesus child who carries within him the ego of Zoroaster [and who] in the astral body holds everything that the Buddha has become since his last incarnation, and [who] in the ether bears that pure etheric body that was preserved from the time before the luciferic influences asserted themselves, which have led man deeper and deeper down into the earthly world.

[The question may arise] why were two Jesus children born? Would not one have been enough, since he was an extract of everything that needed to be developed in the Hebrew people? Nevertheless, it was necessary. In order for all the qualities that Christ Jesus needed to emerge in the body, the most diverse stages of human development had to be gone through. The boy Solomon had the most excellent of all that could arise as perfect physical instruments.

From the time of physical birth until the seventh year, the human being brings forth the best qualities of the physical body; until the fourteenth year, the qualities of the etheric body; then until about the twenty-first year, those of the astral body. Only then are the best qualities of the I developed. What we have in our physical and etheric bodies - with the exception of that essence which we take with us into the devachanic world after death - is what we inherit from our ancestors. Thus the boy Solomon could only inherit what could grow in our physical and etheric bodies. Up to the age of twelve, Zarathustra's I was in those outer limbs that can be fully obtained through inheritance. From the age of twelve, the development of the astral body would have begun. However, this is not inherited, it is still attached to the individuality in the spiritual world. In order for Zarathustra's I to develop in the most perfect astral body, he had to receive the most perfect one. For this, the experiences that the Buddha had gained were necessary, who came from the spiritual culture of India, which was turned away from the earthly. But if the ego of Zarathustra had embodied itself in the Nathanian child, then it would not have received the perfect physical and etheric body that it needed, which had to absorb not only the internal but also everything external, as it could only happen in the royal, not in the priestly line.

After the Zarathustra ego had absorbed everything that one experiences with such perfect tools, it could experience the other, which comes from the perfect etheric and astral body, [it could] develop all the innermost qualities of man.

Now he matured to ascend to an even higher and more perfect level. That happened through that event which is described by the baptism of John in the Jordan. What is it? We must discuss it in order to understand it, the mission of John the Baptist. What was he sent into the world for? It must be borne in mind that humanity goes through different epochs. There was an era when inner revelation and inspiration reigned supreme in the Indian people. (For them, the world was an illusion.) Those who attained inner revelation were the most advanced people of the time.

Everything develops slowly. It has become apparent from two sides that

Firstly, that although people still had inspiration, it became increasingly imperfect. This was the case with the Egyptians.

Secondly, that people gradually developed a sense of the external world; that the world is an external expression of the spirit. This was what Zarathustra had to teach the Persian people, this was his mission. That was the meaning of his doctrine of the sun; [that] Maya is [the] expression of spiritual essence[s]. Man can perceive spirit not only within himself but also through the veil of external illusion. Thus, Zarathustra taught his people the doctrine of light in this world. The tenor of his teaching was something like this: Oh, we humans are still imperfect in terms of our senses and [our] minds. But we will gradually educate ourselves. Behind the illusion is the spiritual meaning of the world, and we will develop in such a way that this spirit will approach us.

It was a teaching of confidence, of hope for a light appearing in the world, that Zarathustra brought to his people. Because Zarathustra was dealing with a special people, he was able to do this.

[There were] two migratory movements. When the Atlantic catastrophe occurred, people began to migrate from west to east. Two migrations: [one went] through Europe and over into Asia. Northern, central and southern Europe were crossed by the northern stream of people, some of whom remained here. [A second stream went] through Africa and over into Asia. There were two folk currents because they were differently predisposed. The northern folk were predisposed to develop intellect and reason, to look outwards. Those who passed through Africa were predisposed to look more inwards, to develop the powers of quiet reflection, not so much to look out into the outer world. The most advanced folk of the northern folk current were the ancient Persians, where Zarathustra worked. The following mood prevailed in the other, African, stream of the people: “No matter how much you work, the outer world is not there to find the spirit in it. It is fragmented, only to be found after death” - Osiris.

Both currents should flow together, the inner and outer. The most perfect from within as a revelation was the ancient Indian - the Egyptian was more imperfect: looking within the soul life. Persian: looking outwards. But one thing was characteristic of all people. They could not yet come to perfect self-awareness, self-consciousness; they lived in the spirit when they dampened down, lowered their consciousness, surrendered it. The Zarathustra people also had to fall into ecstasy, surrendering to lightning, thunder, and the sun. Only after a long evolution did people become mature enough to connect the inner and outer revelations. The time when this became possible had come with the appearance of John the Baptist and Christ Jesus. Before that, there were no people who could experience the revelation of the spirit while maintaining their ego, their self-awareness. What were people like before? They could say to themselves: We can come to the spirit, but we have to leave our best, our ego. We have to give up our self-awareness and be transported into a beyond; we cannot experience the heavenly realms in our earthly human nature.

John the Baptist was able to proclaim that the time had now come when man, by maintaining his self-awareness while preserving his ego, could experience the heavenly realms. That was John's proclamation: The Kingdoms of Heaven have come!

How could he show that this was the case? If people had simply been told that they were mature enough to transfer themselves into the spiritual realm with their ego, they would not have understood it. How could he teach them? Only through the baptism of John. It consisted of complete immersion in water. What happened? You know what happens when someone drowns... The etheric body is drawn out for a while... at that moment people are freed from the hindrances of the physical body.

The fact that the inner man is now ripe to experience the spiritual while maintaining his self-awareness is expressed in the symbol of the baptism in the Jordan. What kind of people were they who were baptized? The first to say: Our ego is now such that it can gradually ascend with self-awareness. [Gap in the transcript] So there were some people who knew what the clock of the world had struck. This small group was able to say to itself: There is an I-center in every human being that can ascend. They knew this from experience. The greatest teachers could have taught this without being understood.

In the past, one could only teach: If you give up your ego and make it objective, you create the conditions for rising up. When you merge with the whole people, do not feel as individuals, but are immersed in the people's ego, when you say to yourselves and feel: I want to be one with Abraham, then through this self-forgetfulness of the ego you can hope to find the spiritual world.

But it is not right to keep what was good for one era and apply it to another. John the Baptist now had to teach differently: the element for rising up had to be found in the self. That was his new teaching.

When the old teachers came up, how did the Baptist address them? The conservatives who wanted to propagate the ancient teachings in the astral immersion... The snake symbol was always chosen for the astral. [He spoke:] You, the snake doctrine, why do you come, you who do not want to recognize what the world clock is showing now?..

Now the one who carried the ego of Zarathustra within him came forth, in the astral body the Nirmanakaya of Buddha, in the etheric body that which was unaffected by the Luciferic principle. The Jesus came and was baptized. He was submerged / gap in the transcript].

Then withdrew from the physical body that excellent, great, pure etheric body, withdrew everything that had lived in Gautama Buddha. The images of all that had gone before, all that had been experienced, stood before him. Thus the Jesus of Nazareth experienced what was in him, what had gradually moved into him. He saw all this in himself. That was the greatest moment on earth that has ever been experienced. In the etheric body, what would have become of humanity if it had not descended to the luciferic influences was revealed: the image of the perfectly pure human being. And what was revealed in his astral body? What Gautama Buddha had experienced was revealed to his soul. Gautama Buddha had seen as an enlightened being back into the entire development of the earth. He had seen how man had become more and more material with each incarnation. Therefore, Buddha could only reflect on what could help people to rise above physical incarnation. A doctrine of pain: everything is suffering. The doctrine of liberation from the earthly body. Therefore, he gave instructions in the doctrine of compassion and love: to attain what could free people. Salvation would have been achieved from suffering. But then the earthly existence would have been lost for people. Buddhism is a religion of salvation. Christianity is a religion of resurrection. Nothing should be lost. Everything should be led over into the spirit. You should consider yourselves as disciples, bringing everything into the spiritual worlds in order to resurrect it in the higher sense. Christianity is a religion of resurrection and revival. The Buddha's ultimate purpose is to free us from pain. The ultimate purpose of Christianity is to transform pain into bliss.

In this world, we should experience something that we cannot experience anywhere else. Our task is to transform the coarse metal into the gold of the spirit. We will transform ourselves if we gradually overcome what lives in us as pain. Overcoming the disease: Overcoming gives strength. Death is the strongest illusion, maya. If everything is deceptive, if maya is mixed into everything, then death is only a lie, is only maya. We are overcoming death. Golgotha is the only place where death appears to us in its truth: as the bringer of new life.

Only within Maya are we separated from what we love. If we overcome the sensual world, the union is all the more intense. It is impossible to be separated from what we love by progressing in spirit. United with what we do not love? We learn to love everything. Not achieving what we desire? We attain such purified desires that physical obstacles do not stand in our way. This is the great progress from the Buddha to the Christ teaching. We should not flee from the world, nor leave it, but take it with us. Buddha wants to free himself from the world. Christ wants to co-redeem the world.

In the Jordan, Jesus of Nazareth experienced that infinite measure of pain that Gautama Buddha once burdened his soul with; this Jesus had to experience. All the glory to which humanity is called stood before him as an image on the one hand, and suffering on the other. He could say to himself: “There is the image that comes from the pure etheric body, which people have forfeited in order to come to the physical body. What is in the other image is what the best have felt, the suffering, the pain for humanity.”

And so this consciousness in Jesus stood alone in the face of all humanity. What did He have to say to Himself? It is impossible to ascend into the spiritual worlds with the consciousness that humanity has gained so far. All of this must be abandoned, and a completely new one must be created: a new etheric body that leads to ever more perfect levels. To do this, it was necessary that what people had achieved so far be shattered at the moment when this consciousness arose.

All this took place in this soul. At the moment when the etheric and astral bodies returned, how did they work? In such a way that all those great sensations, ideas, had a killing, dissolving effect on the physical body. It was too great for this physical body. Two things occurred: Zarathustra's I belonged to this body. Now a new task was set. Zarathustra's ego left him and a new ego, corresponding to that consciousness, moved as a new, as the Christ-ego into the body that had begun to die because the consciousness had become too great. The Christ-consciousness moved into this body.

We have touched here on the secret of the greatest moment in the evolution of the Earth. Behold the Lamb of God, could John say, “who has experienced in his soul all the suffering of humanity.” We must recognize this event not only as cosmic, but also as human. That was the significance of this soul, that it not only longed for redemption, for liberation, but [that it] decided to bring about a new development of time. It was a free decision in the soul of Christ Jesus to live through these three years.

That is the significant thing, that at this moment of John the Baptist's baptism, it was a free decision to take upon himself the whole destiny of humanity.

The individuality that embodied itself in the body of John the Baptist, which had previously been the Zarathustra ego, had, because it was such a high individuality, no less ability to suffer and feel pain. On the contrary.

This must be emphasized because many people believe that the one who incarnated at the baptism of John was a higher individuality and therefore suffers less. But that is not the case. Which individuality embodied itself? The Zarathustra individuality left the three bodies, then another individuality moved in. Only slowly and gradually can one bring oneself to understand the one who lived on earth for these three years. [This being had never been on earth before.] Zarathustra had once proclaimed that behind the physical sunlight stands Ahura-Mazdao, the spiritual light. We do not have to imagine something abstract, but a real spiritual being, an individuality that has never incarnated itself earlier or later. A complete idea is obtained when one ascends to even higher levels than we have tried to suggest. [Because: to understand it, man must first begin to understand himself.]

Man must say to himself: Gradually I have become what I am today from an imperfect being. But gradually I will become more and more perfect. There is something in me as a seed that will come out later. [Step by step he has developed into the sentient, willing and thinking being that he is now. But we also find hidden within us potential, seeds that have not yet sprouted and that point to a continued development in the ages to come. The more man develops in this way, the richer his knowledge of the world becomes, the deeper his understanding of the mystery of life.]

Thus man can compare his being with that of the great world. What does he seek from incarnation to incarnation? I will find more and more knowledge and feelings about the world in my soul. He who says he can find this in his soul and it is not outside, should just say he would drink water from a glass in which there is nothing. Whatever thoughts and feelings a person ultimately allows to arise in his soul must be contained in it. Everything we will still find in the future must underlie the world. Spiritual content is in the world. What a person can ultimately find in himself was contained in the world in the very beginning.

What does a person find outside?

1. The world of minerals, which obeys the so-called lifeless laws of nature.
2. He finds plants and says that he has the same within him. 3. He also has the same as is in the animals.

But he has something that the others do not have, and he must develop it ever higher. The animal can rise to the sound, which is an expression of inner pain, but not to what configures our sound so that it is a manifestation of our thoughts. This is how man can feel like the crown of earthly creation. And what produces this sound, he can call his “I”. In man is the thought-imbued, thought-interwoven word, which radiates as if from the ego. This word has therefore always been regarded. When man can see into a distant future, so that ever higher things can interweave his word,

[If we look back to the most ancient times, we find the I spread throughout the world, and if we go back even further, we find the world-word as an expression of the world-I, we find that the world-word has sprung from the world-I.

Just as the human body is the physical expression of the I living in it, so the universe is the physical expression of the world word. Ahura-Mazdao is what Zarathustra called the world word that is behind the world light. In Greek, this world word was called the Logos, so that Zarathustra pointed beyond the light to the world word. And John the Baptist was called to recognize when this world word should manifest itself. He was to say when it would be embodied: Until now, the world word has only been poured out into the whole extent of the universe; now it has first seized a soul.

Thus we see that in the thirtieth year of life, the Zarathustra ego leaves the body and enters what underlies our cosmos as its spiritual content.

The one whom the Christ has appointed as his messenger has said: [gap in the transcript.] In the beginning, the word of the world was not in man, only spread throughout the world, but it was /gap in the transcript.] In the very beginning, however, the Logos was not with a human being, but with God. And little by little the Logos poured itself out into humanity, very gradually. First of all, by the Logos becoming life - in what originally was the physical human body. Then came the time of the influences of Lucifer. If they had not come, the human being would have been permeated by the Logos in relation to the etheric body as well; only a part was permeated. The astral body in the astral light would have become radiant in man if the luciferic influences had not come; so it was darkened. The light did not shine so that man could perceive it as shining light. It shone in the darkness. It fully shone at the moment of John the Baptist's baptism: And the Logos was flesh and dwelt among men. The Logos had entered a human body and taken upon Himself everything that human beings have made of themselves by descending ever deeper into matter. Thus He had taken upon Himself all pain. Through this, one can gradually come to understand what happened at the baptism of John.

But that was not all he was to experience, what one experiences from incarnation to incarnation, but what one feels in the human body through initiation. This was not written by the evangelist John, because he had to describe the Christ as he was recognized; the others had to describe him as he lived in the astral body: Matthew and Luke.

Matthew describes the Solomon-like Jesus up to the twelfth year. Even if the Zarathustra-ego was later in the other, the Nathan-like Jesus, it had nevertheless developed in the first, awakening all the feelings in it; therefore, what it had experienced in this body remained with it. Matthew described in particular the Christ Jesus as a human being. Luke was the one who had to describe the astral body in particular. The seers Matthew and Luke described the human being Jesus, Matthew from the outside, Luke from the inside.

The seers Mark and John had other things to write. Mark had to direct his gaze to the Logos as He permeates all things, to the Logos on the periphery, as He shines forth in Jesus of Nazareth; therefore, he describes what happened after the baptism.

John wanted to describe how this Logos has become the inner essence when I have shone forth.

The human side is described by the seers Matthew and Luke. The human being with an outer appearance, permeated by the Christ presence: Mark; the inner Logos: John. How He comes from the outside and becomes the inner being: Mark; how He becomes flesh and pours out on the outside: John.

Now it should be described how the man who carried the Christ in himself experienced not only the human side, the temporal side, but the initiate, the eternal side - Mark.

The others describe, as true seers, what must be overcome. John describes what the I means when it has been overcome - the highest perfection. In the times before Christ Jesus lived, there were two ways of experiencing initiation: the more Egyptian and [the more Persian - Mithras]. Egyptian: developing towards the inner soul, turned away from the outer world, towards the inner self. All that surges up and down in the astral body is Maya, and only when we descend into deeper reasons do we come to the spiritual.

Let us imagine a soul that has been initiated in Egypt. It had to find everything that had mixed into this soul from incarnation to incarnation, and that was bad. Today we call this the tempter or the little guardian of the threshold. It is the expression of the Luciferic entity in the soul: arrogance, lies. The human being had to free himself from this.

Man can only free himself from that which he faces eye to eye. He must see all sources of pride and vanity in himself if he wants to be free of them; he must experience all possibilities of illusion, all possibilities of lies. At this stage, the temptation arises easily in him to believe that he has already found the spiritual reality, that he already knows something, possesses something. Here he encounters the little Dweller of the Threshold. This is what the person to be initiated had to do in the Egyptian mysteries: encounter all that the luciferic entities had made of the soul. In the Greek mysteries it was called Diabolos.

In the Persian initiation, which aimed to lead the person out, the person did not have to descend into themselves, but come out of themselves, fall into ecstasy. There was another power to be seen: the one that prevents him from finding the spirit in the outer world, the one that makes him believe that the veil of the senses is the only reality. To believe that the physical is a reality is just as foolish as seeing the mirror image as the truth.

But the luciferic forces have seduced man into regarding the opaque veil of Maya as the truth. Zarathustra knew how to tell of that second kind of force that prevents man from attaining to the spirit: Ahriman, who was able to oppose himself after the luciferic forces had woven the veil. When man enters into ecstasy, he brings with him the error that the external world is not a veil. This is what the second guardian of the threshold protects him from: belief in materiality appears before his eyes like a mirage. The great guardian is the one who asks to distinguish this brought illusion from the true spiritual world.

Two stations are to be distinguished: either the human being must have the strength to resist, to hurry past, or he remains with the Guardian of the Threshold, does not advance further. Therefore, there is the possibility to remain with vanity and lies, with Diabolos. While the outer tempter, who presents the illusions, is called Satan. We meet Satan as tempter when we follow the way outwards; we meet Diabolos when we follow the way inwards. The great Guardian of the Threshold leads us out over the temptations of Satan.

In Christ Jesus both initiations should be united, therefore he had to overcome both tempters.

The tempter who projects the illusions – Satan – is described by the seer Mark; and the writers of the human side of Christ Jesus had to describe how, through descending into the soul, the other tempter arose. Read the scenes of temptation in Matthew and Luke and you will see that they differ greatly from Mark's, and with good reason: Satan in the case of external initiation, Diabolos in the case of internal initiation. It is no coincidence that they are described in this way, but it is well founded. Consequently, the scene of temptation is also described differently.

“Turn these stones to bread,” says Luke and Matthew; and the tempter, the Diabolos, speaks to vanity: “All this I will give you, that you may rule over it.” - The egoistic person who merely wants to build a world for himself within and does not believe that one must penetrate the world that is spread all around us is portrayed here.

And Markus – the initiate who goes outwards – what does he experience? In the outer world there are two kingdoms of nature, the mineral and the vegetable, which have not permeated each other with an astral body. Only in the astral body and I lies the possibility of vanity and error, the possibility of falling. We can carry this into the outer world; so in which forms will our errors take shape? In animal forms, not in plant forms. The possibility of error about the outer world is expressed in animal forms, which we must overcome. Only by seeing the angelic form of the great Guardian of the Threshold beside him does man overcome the animal forms that he might otherwise mistake for truths of the spiritual world. This is why Mark expresses it so beautifully: “He was led into the wilderness, and he was with the animals and the angels served, that is, they led him upward.

Where two gospels describe different things, we can prove that they have reason to say different things. So the way inwards is via the temptations and the little guardian of the threshold, which destroys self-delusion. The way of Mark is outwards.

Thus the Gospels of Matthew, Mark and Luke do not describe what the ordinary person has to go through on earth, but rather the initiates of every kind.

But how the Christ becomes an overcomer, who is able to live with the life of the whole world, had to be described by the writer of the Gospel of John. The ideal of the future is exemplified by Christ Jesus. Such an individuality does not live selfishly within, but in every being. Therefore, it can evoke in every being the strength to live in the same way. I am the light and the life. He can therefore pour this light and life over into another individuality. In the resurrection of Lazarus we have the description of that power, whose life can flow over into the other individuality. His death will appear as life, because I am the life.

Because he wanted to describe this powerful individuality, the writer of the Gospel of John does not first describe the temptations, but the overcomer. And he has become an overcomer at the price that the Christ Jesus had made himself the Lamb of God, who wants to be nothing but the expression of God, nothing but what can provide an opportunity for the working of the will of the world.

In this way, John the Baptist is also convinced by the impression of how truly the One standing before him is the Lamb - ready for the task.

The theosophist can recognize the truths more and more independently of the Gospels, and they shine out to him from the Gospels. Therefore, we see that those who wrote the Gospels were seers. This is the result when we first find the truths independently.

Presentation by Markus Uppling

After pointing out that man is by no means the simple being that the external, sensual eyes can see, the hand can grasp and the mind can comprehend, the speaker emphasized that the human ego is clothed not only in its physical body but also in an astral and an etheric body, and thus belongs not only to the physical world but also to the astral and etheric worlds.

Now he wonders: can a person know anything specific about these spiritual worlds, and are there really methods for research in these worlds? The speaker answered these questions with an unconditional 'Yes'. What then are these methods? The same ones that our ancestors used for this purpose, and which have always been referred to by the name of “initiation,” although with today's higher development of the human being, the attainment of the various degrees of initiation can only proceed entirely within the human being, without the use of all the external aids that were necessary in the past.

The part of the human being that needs to be strengthened and developed here is the astral body. We know, the speaker said, that during sleep the astral body, together with the ego, leaves the physical body and the etheric body and goes into the astral world to get the forces from which our life is to be built the following day. But for most people, the astral body is still a chaos, without structure and without organs of perception. It is therefore important to develop spiritual eyes and ears in it, so that it is able to store the impressions of the spiritual world, just as the physical body stores the impressions of the sensory world. The means for this are meditation and concentration of the life of feeling, imagination and will.

The first step on the path to initiation is imagination. As an example of the exercises required here, the speaker mentioned the exercise with the image of the black cross wreathed with red roses. The disciple is told to absorb this image within himself and to pay attention to the feelings it awakens in him. He is then told to banish from his consciousness the images of the roses themselves and of the cross itself, and to retain only the memory of how his soul was active in creating these images. Hundreds of other images the disciple must work on in his soul in the same way.

But in this way he gradually acquires new inner sense organs and can, for example, feel the “harmony of the spheres” of which the Pythagoreans spoke; and this sounding is not a fantasy, but a real reality. In this way, the human being has risen to the second degree of initiation, to the stage of inspiration.

To reach the third and final degree of initiation, the degree of intuition, the person must practice forgetting even the aforementioned inner soul work. After that, he must wait. If images now arise within him, these are impressions from the spiritual world, and the person has gained the gift of intuition. If such images do not arise, the student must continue his exercises. Through intuition, the human being will be able to grasp his own eternal soul. He can see his own incarnations and can prophetically say what influence what is happening today will have on future incarnations.

Initiation did not always happen in this way, however. In earlier times, an external apparatus was needed to make the impressions on the soul strong enough to develop the person to the point of inspiration and intuition.

The Greeks thus had two types of mysteries: the Dionysian and the Apollonian. The Dionysian mysteries originated in Egypt and aimed to have the student, blind and deaf to everything outside, delve into his own inner self and experience as powerfully as possible all the affects of the astral life, such as lust and fear, terror, anxiety and superhuman joy. In this way, strong spiritual powers were to be developed in him. The external apparatus used for this purpose consisted of underground passages and the like in the initiation temples. And even today, the plan of these arrangements can be found in the Egyptian pyramids.

The other kind of Greek mystery was the so-called Apollonian mystery. Here, too, external devices were used; but here the goal was to lead man to the spiritual not by feeling and thinking within himself, but by empathizing and thinking with the great nature. The radiance of the sun, the melancholy of autumn, the mysticism of the winter solstice and many other natural phenomena were the means used for this purpose. The everyday was lost for man, and behind the veil of the sensory world he began to recognize the spiritual world as a reality.

It is interesting to study the mysteries that existed in Northern and Central Europe in pre-Christian times and at the same time as the Palestine event. In Central Europe we had the Druid mysteries. These took place in the sacred forests at midnight on Christmas Eve, for example. And by letting his senses merge with the great nature, the Druid could gain a real insight into what man is and can become. And as the content of the world stood alive before his soul, the great “All-Father” and, opposite him, the “All-Mother, the soul, and this not as an abstraction, but as realities.

In Northern Europe, we have the Drotten Mysteries, which are a preparation for receiving the Christian Mysteries. The Drotten Mysteries prepared directly for initiation through intimate soul methods. Their practitioners believed that man had not yet come so far that he could ascend into the spiritual world; therefore, his soul must first be born. For this purpose, thirteen men participated in the mysteries at once, with one acting as a guide and the remaining twelve as helpers. Each of these twelve helpers sought to bring a single soul power to a very special height in order to allow all these powers to unite in the mystery like rays into the soul of the thirteenth. Under the influence of this, he was inspired and was able to reveal his perceptions from the spiritual world in words. There he saw the perfect human being as an image of the divinity itself. But then he saw the archetype of this human being, and as the last thing he saw what unites the image and the archetype - the holy trinity, of which our thinking, feeling and willing are only a weak image. In powerful images, he saw the stars as spiritual beings and saw himself living in this being. Through the Drotten Mysteries, man became a wanderer in the spiritual world.

Today's man can, if he wills, rise up into the spiritual world. Because of the fact that these initiates have lived, we now have bodies that are capable of becoming an instrument for the spiritual.

The Gospel of John differs in many respects from the others. Thus, nothing is presented there [in direct] narrative. It always says that one or the other has seen something, that one or the other has been seen. How are we to understand this?

A large part of what is described in the Gospel of John is to be regarded as abstract, inner experiences, as instances of spiritual clairvoyance. When it says, for example, that Nicodemus “came to Jesus by night, this should not be taken literally. It is trivial to interpret it as if he came at night because he was ashamed to come during the day. We are dealing here with an astral experience. Nicodemus went to Jesus in his astral body at night, while his physical body slept, to receive instruction. This event took place not as a physical personality, not with physical steps, but in the astral world; Nicodemus experienced it as a sleeper. He had the conversation that is described to us in the night in the astral. Nicodemus was exceptionally clairvoyant. He was able to travel astrally to Christ Jesus and have that conversation. That which Christ was could therefore take place in a special experience for those who were meant to perceive it.

In this way, through strange experiences, it became clear to many who Jesus actually was. Thus, John the Baptist had also clairvoyantly seen Jesus as the Lamb of God - as the sacrificial animal of God - that is, the ego in man. This ego in the symbol of the lamb had been sacrificed unceasingly in pre-Christian times; in other words, man had to sacrifice his ego in order to do God's will. This I or Lamb of God was now to be transformed through Christ into the Son of Man.

[Using the Nicodemus narrative as a model, we need to understand why, upon the testimony of John the Baptist, it is revealed that Jesus is the Christ, the God of our cosmos. Therefore, the Gospel of John does not tell us that the Spirit descended upon Jesus, nor does it vividly describe the baptism, but rather says that John the Baptist describes his experience in such a way that he saw clairvoyantly how the dove descended. - Otherwise one would not understand why the Gospels seemingly contradict each other if they are not understood to mean that seers describe their spiritual experiences here.]

The gospel of John does not describe the baptism, but only the astral experience of the Baptist, when he, as a seer, saw Jesus inspired by the spirit in the form of a dove. This must be particularly taken into account if one wants to understand the spiritual meaning of this gospel. The Baptist was only clairvoyant at times, he could not look back on his previous incarnations. His mission was to show people that they should now acquire their clear sense of self, because now was the time to do so. But John the Baptist had to pay for this mission by having his own sense of self limited to the time between birth and death. Hence his strange answers to the questions of the Jews. When they asked if he was the Christ, he replied, “I am not.” And when they asked if he was Elijah, he said, “No.” Contrary to these words of his, Jesus solemnly testifies that John the Baptist was the reincarnated Elijah.

What is the source of this contradiction? John did not know people by their past lives, he did not know that he was Elijah returned. To fulfill his mission in the world, he had to sacrifice that dark, half-dreaming clairvoyance through which people in former times were directly connected to the spiritual world and could look back on their past forms of existence. Therefore, true to his mission, he pointed to Jesus as a human being in whom a higher consciousness was already developed and who therefore carried the Heavenly Kingdom within himself and could help people to regain the consciousness they had had before.

In order for the ego to develop, it was necessary for people to concentrate their energies and learn to make the most of their lives on earth and understand its great significance. Therefore, a veil had to fall over the past so that people could no longer see their earthly lives as a small link in a long chain. By the time of the Baptist, however, self-awareness had been fully developed and was now to be developed into an even higher consciousness.

In the Gospel of John, we can follow step by step how Jesus himself rises from direct self-awareness to God-awareness by uniting with and merging into all other living beings. The power of his insight and will comes across to us here as in no other gospel. Significant in this regard are Jesus' words to Nathanael when he is first led to him. Jesus calls him a “true Israelite.” What did he mean by that? To understand this expression, we have to go back to the ancient mysteries for a moment.

For example, if we examine the Persian Mithraic mysteries, we find that the three great stages of initiation were divided into seven degrees. The initiates of the first degree were called the “messengers of the raven” – “raven” corresponds to “messenger”;

- the initiates of the second degree, the 'occult man';
- the initiates of the third degree, the 'soldier';
- the initiates of the fourth degree, the 'lion';
- the initiate of the fifth degree, a 'true Persian';
- the initiate of the sixth degree, the 'solar hero';
- the initiate of the seventh degree, 'father, magician'.

The initiate of the first degree had to learn everything there was to learn; he still had one foot in the outer world. Through his studies in the spiritual world, he could be a messenger between this world and the outer world. That is why it is said of Wotan that he was always accompanied by his ravens.

The initiate of the second degree, the <«occult man», had experiences in the spiritual world through imaginations, but he did not have the right to share his occult experiences with others. In general, the various degrees and the legitimacy of the students were strictly observed. Thus, for example, the occult man had to mature before he was given the opportunity to share with others what he had learned through occult means. Only after he had matured spiritually could he enter the third degree and become a “warrior,” an enunciator, an apostle of the spiritual world.

The initiate of the fourth degree - or of the “Lion” - had to be completely free of all self-assertion; in relation to the truth, he was not allowed to have his own point of view or his own opinion. This view is in complete conflict with what is considered correct in our days, since everyone has to have their point of view and their opinion. Mathematics is currently the only field in which individuals no longer believe that they can assert their own opinions. The initiate of the fourth degree, on the other hand, was never allowed to let his own thoughts and feelings interfere when it came to spiritual truths; because only those who do not have their own opinions can penetrate to the truth, as an old sage says. Considering himself as the instrument of the truth, as the vessel of the truth, he should not speak his own thoughts, but only what he had been taught. His standard should be: What does the truth think about it?

Then he was ready to ascend to a higher degree, the fifth degree. Until then, he had only been an expression of the feelings and thoughts of individual people. The initiate of the fifth degree should embody the spirit and soul of the people. The astral, the etheric and the ego in the individual human being are, so to speak, embedded in the national spirit, which is a concrete individuality, although without an outer physical body. The national spirit gives expression to everything that happens in a single nation, to all its feelings and characteristics – just as Buddha's Nirmanakaya gives its etheric body to various individualities and lives in them. In the Mithras Mysteries, such an initiate was called a “true Persian”. He was, so to speak, a mouthpiece for the entire nation, and those who heard him knew that the national spirit was speaking through him. But when such a high individuality has had all the experiences that he can have through a particular nation, he withdraws from that nation, which then falls into degeneration and decline. The spirit of a nation actually lives a more real life than the individual human being, but it usually speaks only through the whole nation. But if it ever speaks through an individual human being, it is always through someone who is not expressing his or her own individual opinion. The initiate in Palestine was called a “true Israelite” in the fifth degree, like Nathanael.

The initiate of the sixth degree was called a “solar hero” because not only the spirit of a people, but the spirit of an entire solar system spoke through him. He could not deviate from his path any more than the sun itself could, and he was subject to the solar system, to the laws of the solar spirit, just as the initiate of the fifth degree was subject to the laws of the spirit of the people.

Those who had penetrated the farthest came to the father of the solar system. Through them spoke the Father Spirit - the Spirit of the All-Father and they were an expression of his will and his law. There were places where these initiation methods were strictly followed, but even in the time of Jesus much of it had degenerated into empty ceremonies. Therefore, when Jesus said to Nathanael that he was a true “Israelite”, we learn not only that Jesus knew that Nathanael was a fifth-degree initiate, but also that at the time of Jesus there was a temple of initiation in Israel. But to know that Nathanael was an initiate, Jesus himself had to be an even higher initiate, which he also confirms when he says that he had met Nathanael under the fig tree.

What is meant by this statement? The fig tree or buddhi tree is a symbol of the family tree of humanity, whose branches, twigs and leaves are symbols of the individual ethnic groups, families and human souls. To sit under the fig tree means to identify with one's tribe, to feel at one with one's people, and indicates the initiate's position in relation to his people.

On the astral plane, that is, by clairvoyant means, Jesus had seen Nathanael as a fifth-degree initiate, and that is why he said he had seen him under the fig tree. Nathaniel immediately understands that no one other than a high initiate could have known this about him, and that is why he calls Jesus “the Son of God” and “the King of Israel.” But not only was Nathaniel allowed to see the souls of the people afterward, but he also saw angels ascending and descending from heaven. This means that his eyes were opened to the spiritual reasons and all the secrets of the cosmos.

This story thus suggests that there was indeed spiritual knowledge in Israel at the time of Jesus, and that this people had their mysteries, but also that Jesus knew about them and had this spiritual knowledge himself.

But the Gospel of John not only shows us that Jesus knows everything, but also that his will is strong enough to merge with others and work in them. Basically, every human being is a limited and isolated being. It was Christ who gave humanity the first impulse towards spiritual brotherhood. Through this impulse, people were to be brought closer together, and a bond was to be formed between souls that would gradually awaken a sense of belonging between different peoples over the centuries. Before Christ, nothing like this had been possible. Love did exist, but it was in the blood and never extended beyond the family and tribe within which all marital ties were formed. But if self-awareness was to be developed, this point of view had to be abandoned.

The blood ties that had so strongly bound people to tribes and peoples gradually began to dissolve as people increasingly entered into “distant relationships” outside of their tribe and people. As a result of the fragmentation that arose from this, people increasingly fell into unkindness and selfishness. In this case, the history of Rome gives us a typical picture of the prevailing situation. If the Christ had not come at that time and given the world a mighty impulse of spiritual brotherly love, people would have become more and more separated from each other and ultimately quite estranged from each other. With the Christ, however, the world received a new impulse. The blood tie was not to be dissolved, but love for father, mother and brother was no longer to be the only tie between people. Something new had been added, something much higher and more powerful than the old, namely, universal love for one's fellow man, the kinship of souls that unites souls with each other. “He who cannot value spiritual love more than love for father and mother cannot be my disciple.”

But in order for this new impulse of love to flow into and permeate people, it was necessary for Jesus to have the greatest willpower. At the wedding at Cana, he gave proof for the first time of this willpower, which was so strong and so pure that it could, as it were, pass into other people and determine the impressions [of those] who received it. How should we understand this? Let us assume that two people are standing next to each other and one of them drinks a glass of water. If the other person is capable of a strong volitional impulse, he can influence the taste organ of the other person in such a way that the water in his mouth tastes like something completely different, like wine, for example. For our experiences do not depend so much on the material that conveys the impressions, but rather on our way of reacting to the impressions we receive. Thus, wine or water becomes something completely different for us, depending on whether we look at it from a materialistic or a spiritual point of view.

In my book Grundlage einer Erkenntnistheorie (The Foundation of an Epistemology), I thoroughly discuss my thoughts on this question. Behind matter stands the spiritual.

Therefore, if a powerful will imbued with love were to make people taste wine in the water of a well, they would drink this water as willingly as wine. Matter is only a maya – an illusion. The spiritual content that we give to matter is the main thing. In everything that surrounds us, we therefore find not only coarse matter, but also the spirit that is the content of the world. (Changing sensations, that is the content of our world.)

This cannot only be stated by anyone who is clairvoyant, but can also be proven completely logically through theosophy. In the Gospel of John, this spirituality is particularly emphasized. The spirit that works in the God-man Christ Jesus is so strong that it can not only influence other people, but also command their feelings. That is why it is said that Jesus, through his willpower, influenced the water that was poured into the jugs in such a way that it had the same effect on the guests as wine. The guests really felt it – they drank wine. This story shows us what a powerful will, transformed into love, is at work in Christ, for only such a will can shine in others in this way.

It may be said, in a way, that the Gospel of John is full of mystery and can only be fully understood with the help of occult research. For example, it is never mentioned who wrote it, it only speaks of him as a “disciple of the Lord”. Nor does one learn the name of Jesus' mother.

In the story of the wedding at Cana, it is stated that Jesus' mother was there; and she is also mentioned in other places by the name of “Mother of Jesus”. She is never called Mary. If we read the passage about the crucifixion carefully, we see that three women were standing under the cross: Jesus' mother, the sister of his mother, Mary, the wife of Cleophas, and Mary Magdalene. So the sister of Jesus' mother was called Mary, and it is hardly credible that two sisters would have the same name.

If we then turn to the Christian mysteries, we do not find 'Mary' as the name of Jesus' mother there either. There she was always called 'Sophia', which means 'wisdom'. There is a mystery behind this fact. At the wedding at Cana, Jesus makes a strange comment to his mother: “Woman,” he says, “what is this that you have brought me?” The usual translation, “Woman, what have I to do with you?” is wrong and directly offensive to the Christian sensibility.

Jesus' words point to a mysterious bond that existed between him and his mother and that he felt strongly at that moment. His mother's words, “Do whatever he tells you,” also suggest a mutual understanding. Just as it takes only a half-hint for two friends to understand each other when there is a secret between them that no one else knows, so it was in Jesus' relationship with his mother.

We have already heard how a change took place in Jesus of Nazareth through baptism. The words that were spoken then, “This is my beloved and faithful Son; in him I am well pleased,” mean in the occult language, which is probably the only language that gives a reasonable explanation of this passage, that the individuality of Christ emerged at that moment in the person of Jesus of Nazareth.

At the same time, however, a change also took place in the stepmother of Jesus, the mother of the child Solomon. The father of this child had died early. When the ego of Zarathustra passed into the child Nathan and the child Solomon died, the mother of the child Nathan died shortly afterwards. The mother of the Solomonic child then moved with her children to the father of the Nathanic child and thus became the stepmother of Jesus. At the moment when the individuality of Christ took possession of the body of Jesus, a transformation also occurred in his mother. She was enlightened and radiant through the deceased, spiritualized mother, who entered the Solomonic mother as a spiritual individuality. Thereby she regained her virginity. This mother, who lives without birth, is Sophia.” The

Virgin Mary - is the Sophia of the mysteries, the divine wisdom or the Virgin Mary - Madonna.

This is the mystery of the mother of Jesus. It was this Mother Sophia, the divine wisdom, who was in Cana. Between her and Jesus there was a bond of love, a power of love that could be transferred to others and could influence them. At the basis of this bond between Jesus and his spiritualized mother, his own power of life and will could be transmitted to other people. Consequently, the Madonna is the union of the ego of the Solomon-like mother with the pure and spiritualized etheric and astral body of the Nathan-like mother. The old masters were right when they depicted the Madonna as childlike and absolutely pure, for example, in Michelangelo's Pietà.