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The Gospel of St. Matthew
GA 123

Lecture VI

6 September 1910, Berne

A study of the genealogy of Jesus as it is given in the Gospel of St. Luke will show that what the writer wished to convey is in accordance with the statements made in the previous lecture. We saw that in the same way as a Divine Power (Kraftwesenheit) was to permeate the etheric and physical bodies of the Solomon Jesus of St. Matthew's Gospel, so also was a Divine Power to permeate the astral body and Ego (or the vehicle of the Ego) of the personality we know as the Nathan Jesus of St. Luke's Gospel. It is clearly indicated in the latter Gospel that this Divine Power flows down through all the successive generations, in an unbroken line, from that stage in the existence of the Earth when man had not as yet descended for the first time into a physical incarnation. The ancestry of Jesus is traced back through the generations to God. Adam is named as the Son of God. 'This means that in order to find the Divine Principle within the astral body and the Ego of the Nathan Jesus we must look to that pristine state of existence experienced by man before he descended into physical incarnation on the Earth, while he still lived in the divine-spiritual realms and can truly be called a Godlike being. To this period, when man's divine nature was as yet unaffected by Luciferic influences, the Gospel of St. Luke traces back the lineage of the Jesus of whom it tells. All anthroposophical investigation indicates that this period was in the Lemurian Age.

In those Mystery schools where the pupils were trained for the Initiation characterized yesterday as the attainment of knowledge of the great secrets of the Cosmos, the aim was to lead man out of and beyond everything earthly and beyond what he had himself come to be as the result of earthly influences. He was to be taught what vista of the Universe can be revealed to him when he deliberately refrains from using the instruments of cognition he has possessed since the time of the Luciferic influence. The first great question for the pupils of these Mysteries was this: What vista of the Universe lies before clairvoyant vision when a man frees himself from perceptions given through the physical anti etheric bodies and from all the surrounding earthly influences? Such freedom had been man's natural state before he first entered earthly incarnation and became the ‘earthly Adam’—speaking now in the Biblical sense and particularly that of the Gospel of St. Luke. Thus we can see that there are two conditions only in which man can rightly be regarded as a divine-spiritual being: one is that conferred through the lofty Initiation attained in the Great Mysteries; the other is that which was present at an elementary stage of human existence and cannot be fulfilled at any optional Earth-period. It obtained before the descent of the Divine Man in the Lemurian epoch into the 'man of the Earth', as the Bible describes him; for ‘Adam’ signifies ‘earth-man’, that is to say, a being whose nature is no longer purely spiritual but is now clothed in the elements of the earth, of the ‘dust’.1I Cor. XV, 47. ‘The first man is of the earth, earthy...’

It may cause surprise that only 77 generations or stages of hereditary are enumerated in the Gospel of St. Luke. In the Gospel of St. Matthew too it may well cause even more surprise that only 42 generations are mentioned from Abraham to Christ, when a simple calculation will show that the number of years usually reckoned to one generation, multiplied by 42, would not reach back to Abraham. To be accurate, such calculation would have to take account of the fact that in the Patriarchal Age before Solomon and David, longer periods Were reckoned to a generation—and rightly so—than was the case later on. To get the historical dates even approximately correct WC must not reckon to three generations—for example, Abraham, Isaac and Jacob—what would now be an average number of years; about 215 years would have to be allowed for the three generations. This is also confirmed by occult investigation. The fact that the period of a generation in those early times was longer than it is to-day holds good even more emphatically for the generations from Adam to Abraham. In respect of the lineage from Abraham onwards it will be obvious to everyone that a single generation was once of longer duration, for it is at an advanced age that heirs are born to the Patriarchs Abraham, Isaac and Jacob. Just as it is usual now to reckon 33 years to a generation, so those who compiled the Gospel of St. Matthew were right in assigning 75 to 8o years, and even more, to one generation. It must be emphasized that back to Abraham, this Gospel is referring to individuals. The names of Abraham's predecessors given in the Gospel of St. Luke, however, do not refer to single individuals. In this case it is essential to remember something that is a fact, although it may seem incredible to materialistic minds.

What we to-day call our memory, our recollective consciousness of the unchanging identity of our inmost being, goes back in the normal way only into the early years of our childhood. If a man of the present time follows his life back into the past, he will find that memories cease at some point. One person will remember more of childhood, another less; but in any case memory to-day is limited to the one personal life, and indeed does not even embrace the whole of that life back to the day of birth. If we realise what the soul-faculties and characteristics of man's consciousness were in ancient times, recalling that in past epochs of evolution a certain clairvoyant state of consciousness was normal, it will not surprise us to find that in periods not far distant, consciousness was connected with memory to an altogether different extent than was the case later on.

Before the epoch of Abraham, man's whole constitution of soul was different from what it subsequently came to be, and this applies above all to the power of memory. During the still earlier epoch of Atlantis, the difference in this power was far greater still. A man did not, as he does to-day, remember the experiences of his own personal life only, but his memory extended through his own birth and beyond that to what his father, grandfather and other ancestors had experienced. Memory was something that flowed in the blood through a series of generations and only later came to be limited to a single period and to the single life.

Now the connotations of a name in ancient times were not such as arc associated with a name to-day. Indeed, the giving of names in ancient times is a subject that would now require very special study, for what modern philology has to say about it is often sheer nonsense. In the past it would have been impossible to conceive that names could be attached to beings or things in the purely external way that is customary nowadays. A name was once a reality connected essentially with the being who received it, and it was intended to express in sound or tone the inner nature of that being. The name was meant to be an echo of the being in the tone. (Our modern age has no inkling whatever of what this implies; if it had, books such as Fritz Mauthner's Kritik der Sprache could never have been written. This book contains a masterly review of modern research, of all scholarly treatises recently written on the subject of language, but makes no mention of its intrinsic character in antiquity.) In those times when the faculty of memory was different, a name did not apply merely to an individual human being in his personal lifetime but extended to all that was strung together through the memory; therefore the same name was in use as long as this retrospective experience endured. The name ‘Noah’, for example, did not signify a single individual; it signified what, in the first place, an individual remembered of his own life and then, beyond his birth, of the life of his father, of his grandfather and so on, as long as the thread of memory continued. The same name was used for the succession of individuals whom the thread of memory connected. Therefore names such as ‘Adam’, ‘Seth’, ‘Enoch’, comprised as many personalities as were united through memory. Thus when it is said that the name of some individual belonging to times of antiquity was ‘Enoch’, we may understand it to mean that a new thread of memory has come into existence in an individual who was the son of someone bearing a different name; the memory of the former individual did not carry back into that of his predecessors. The new thread of memory is not severed, however, with the death of the first individual to bear the name of 'Enoch' but continues through the generations until again a new thread of memory appears, and, with it, a new name which will be•;used until the new thread is broken. Thus when ‘Adam’ is referred to, the one name designates several successive personalities in the sequence of generations.

It is in this sense that names are used in the genealogical table in St. Luke's Gospel. The intention of the writer is to convey to us that the divine-spiritual Power that entered into the Ego (Ego-bearer) and into the astral body of the Nathan Jesus must be traced back to the stage when man first descended into earthly incarnation. In St. Luke's Gospel, there-fore, we find, firstly, the names of single individualities and then, after we reach the name of Abraham, we come to the epoch when memory embraces the longer period and several individualities are included under one name, combined as it were into one Ego by the memory.

It will now be easier for you to realise that the 77 names enumerated in St. Luke's Gospel extend over very long periods, actually reaching back to the time when the Being we may denote as the divine-spiritual entity in man was incarnated for the first time in a human physical body. The other aspect presented in the Gospel is this.—One who in passing through the 77 stages in the Great Mysteries had succeeded in purifying his soul from everything absorbed by humanity in Earth-existence, attained the state that is possible to-day only when a man is free of his physical body and can live entirely in the astral body and Ego. He is able, then, to pour his being over the whole surrounding Cosmos from which the Earth itself arose. Such was the aim of the Initiation in these Mysteries. A man had then reached the level of the Divine-Spiritual Power which drew into the astral body and Ego-bearer of the Nathan Jesus.

The Nathan Jesus was to exemplify that which man receives, not from earthly but from heavenly conditions of existence. Hence the Gospel of St. Luke describes the Divine-Spiritual Power by which the astral body and Ego of the Nathan Jesus had been permeated. The Gospel of St. Matthew describes the Divine-Spiritual Power through which the inner organ for the Jahve-consciousness had been brought into existence in Abraham; and this same Power was working in the physical body and etheric body through 42 generations, constituting a line of heredity.

These were the teachings—especially those in St. Matthew's Gospel concerning the derivation of the blood of Jesus of Nazareth—which were cultivated and studied in the communities of the Therapeutae and the Essenes, among whom Jeschu ben Pandira worked to prepare for the coming of Christ Jesus. It was his mission to prepare at least a few, by imparting to them the knowledge that at the end of a definite period of time, namely 42 generations after Abraham, the development achieved by the Hebrew people would make it possible for the Zarathustra-Individuality to incarnate in a branch of the lineage of Abraham in the Solomon line of the House of David. This was a teaching given in advance. Not only was it taught at that time in the Schools of the Essenes but there were pupils in those Schools who had lived through the 42 stages in actual experience and were therefore themselves able to behold in clairvoyant vision the nature of the Being who was descending through the 42 stages. Knowledge of this was to be given to the world through appropriate teachings and it was the task of the Essenes to ensure that among a few human beings at least, there would be understanding of what the coming of Christ would be for the Earth.

We have already heard of events connected with the history of that human Individuality who incarnated in the specially prepared blood of which the Gospel of St. Matthew speaks. The wisdom which in very early times this great Teacher—known by the name of Zarathustra or Zoroaster—had imparted in the East, fitted him for the later incarnation. He was, as we know, the inaugurator of the Hermetic culture of Egypt, inasmuch as to this end he had given up his astral body, then to be borne by Hermes. He had also given up his etheric body, which was preserved for Moses. As the creator of the Mosaic civilization, Moses bore within him the etheric body of Zarathustra. Zarathustra himself incarnated later on in other astral and etheric bodies. Of particular interest to us is his incarnation as Zarathas or Nazarathos in ancient Chaldea in the sixth century B.C., where the Chaldean sages were his pupils and where the wisest among the pupils of the occult schools of the Hebrews at the time of the Babylonian captivity came into contact with him. The pupils of the Chaldean occult schools were then occupied throughout the following six centuries with the traditions, rites and cults originating with Zarathustra in the personality of Zarathas or Nazarathos. All the generations of pupils—Chaldean, Babylonian, Assyrian and so on—who were living in those regions of Asia, deeply revered the name of this great Master. They waited with longing for his next incarnation, for they knew that after six hundred years he would come again. The secret of his coming was known to them and was like a beacon light shining in from the future.

And as the time approached when the blood would be suitably prepared for the new incarnation of Zarathustra, the three envoys, the three wise Magi, set out from the East; they knew that the revered name of Zarathustra himself would lead them as a Star to the place where his new incarnation was to take place. It was the Being of the great Teacher himself who as the ‘Star’ led the three Magi to the birthplace of the Jesus of St. Matthew's Gospel.—Ordinary philology itself will confirm that the word ‘Star’ was used in ancient times to denote human individuality. It is not only spiritual research which from its own sources tells us more clearly than anything else that the three Magi at that time were led by Zoroaster, the ‘Golden Star’, to the place where he was to reincarnate, but it follows from the very use of the word ‘Star’ for human Individualities of lofty development that the Star by which the Wise Men were guided was Zarathustra himself.

Thus six hundred years before the Christian era the Magi of the East had come into contact with the Individuality who subsequently incarnated as the Jesus of St. Matthew's Gospel. Now Zarathustra himself led them to Palestine and they followed in his track. For it was the Star of Zarathustra moving towards Palestine that guided the Magi along their way from the Chaldean Mysteries in the East, to Palestine, where Zarathustra was about to incarnate.

This secret of the coming incarnation of Zarathustra, of Zarathas or Nazarathos, was known in the Mysteries of Chaldea. But the secret of the blood of the Hebrew people which was that when the time was ripe it would be suitable for the new bodily constitution of Zarathustra—this was a teaching of the Essenes, who in their Mysteries were trans-ported in soul through the 42 Stages.

Thus there were, to begin with, two groups who knew something about the secret of the Jesus of St. Matthew's Gospel: the Chaldean Initiates, who possessed knowledge relating to the Individuality of Zarathustra and his coming incarnation in Hebrew blood, and the sect of the Essenes, which was concerned with another aspect of the physical constitution, of the blood of the coming Being. In the Schools of the Essenes, teaching had been given for rather more than a hundred years on the approaching advent of the Jesus of St. Matthew's Gospel, in whose being would be found, wholly fulfilled, not only those conditions of which I have already spoken, but others too which can be characterized as follows.—

In these Schools a pupil underwent a lengthy period of training for the purpose of achieving, by exercises and other methods, the purification of soul necessary to him before he was led through the 42 stages in order to behold the secrets of the etheric body and the physical body. But it was known in these communities that the Being for whom they were preparing would descend from the heights already possessing those qualities which were a prerequisite for development of the faculties capable of perceiving these secrets.

The system employed by the Essenes for the purification of the soul was, in effect, a continuation of the ancient Nazarite discipline.2The ‘law of the Nazarite’ is found in Numbers VI, 1-21. A recent study of this subject from exoteric sources will be found in Matthew Black, The Scrolls and Christian Origins (Nelson, 1961). This form of occult training had existed in Judaism from times immemorial. Long before the advent of the Therapeutae and the Essenes, certain Hebrews had dedicated themselves to it, adopting very special methods for the furtherance of development in soul and body. First and foremost, the Nazarites subjected themselves to a diet that in a certain respect is still useful to-day if anyone desires to make more rapid progress in soul-development than is otherwise possible. They abstained altogether from eating flesh and drinking wine. This made conditions easier for them because the eating of flesh may actually retard development in one who is seeking for the spirit. It is the case—though this is not intended as propaganda for vegetarianism—that abstinence from meat-eating makes everything easier; it is possible to develop greater inner resistance to obstacles, greater strength for the overcoming of hindrances arising from the physical and etheric bodies, and a greater power of endurance. Naturally, this is not due entirely to abstinence from meat-eating but first and foremost to the fact that such a man is strengthening his soul. The avoidance of meat as food merely brings about a change in the physical body; but if the element from the side of the soul is absent and does not permeate the body as it should, there is no particular purpose in abstaining from the eating of flesh.

These practices of the Nazarites were continued, but in a much stricter form, by the Essenes who also resorted to quite other usages of which I spoke to you yesterday and the day before. Above all, however, they practised the very strictest abstinence from meat-eating, with the result that they learnt, comparatively speaking more quickly, to expand their memory beyond 42 generations and to gaze into the secrets of the Akashic Chronicle. They became what may be called a ‘sprout’ or a ‘shoot’ on a branch, on a tree, or on a plant—a sprout that endured through many generations. They were not detached from the tree of humanity but were conscious of the branches uniting them with it. In a certain respect they were different from men who severed themselves from the tribal stock and whose memory was limited to the life of the single personality. The name given to the former individuals in the communities of the Essenes too, was a word meaning ‘a living branch’, in contrast to a severed branch. They were men who felt themselves integrated in the line of generations, in no way severed from the tree of humanity. The pupils who cultivated particularly this trend in Essenism and who had passed through the 42 stages in their own experience were called ‘Netzers’.

Jeschu ben Pandira, of whom I spoke yesterday as the great Teacher in the communities of the Essenes—he is a figure fairly well known to occultists—had a faithful and particularly close disciple from this class of Netzers. Jeschu ben Pandira had five pupils or disciples, each of whom took over a special branch of his general teaching and continued to develop it. The names of these five pupils were: Mathai, Nakai, the third was given the name Netzer because he came especially from that class, then Boni and Thona. These five pupils of Jeschu ben Pandira who himself suffered martyrdom on account of alleged blasphemy and heresy, a hundred years B.C., propagated his teachings in five different sections. Spiritual-scientific investigation finds that after the death of Jeschu ben Pandira the teaching relating to the preparation of the blood for him who was to be the Jesus of St. Matthew's Gospel was propagated especially by Mathai. The teaching concerning the inner qualities and nature of the soul—a teaching connected with the old Nazarite but also with Netzerism in its later form—was continued by Netzer, the other great pupil of Jeschu ben Pandira. Netzer was specially chosen to be the founder of a little colony. There were many such colonies in Palestine, a particular branch of Essenism being cultivated in each of them. The cultivation of Netzerism, the special concern of the pupil Netzer, was to be the primary aim in the colony which led a secluded existence and which then, in the Bible, received the name ‘Nazareth’. There, in Nazareth—Netzereth—an Essene colony was established by Netzer, the pupil of Jeschu ben Pandira. Those whose lives were dedicated to the ancient Nazarite order lived there in fairly strict seclusion. Hence after the happenings of which I have still to speak, after the flight to Egypt and the return, nothing was more natural than that the Jesus of St. Matthew's Gospel should be brought into the atmosphere of Netzerism. This is indicated in St. Matthew's Gospel where it is said that after the return from Egypt, Jesus was taken to the little city of Nazareth, ‘that it might be fulfilled which was spoken by the prophets: He shall be called a Nazarene’. There have been many different interpretations of these words because none of the translators knew what was really meant—namely that here there was a colony of Essenes where the early years of Jesus' life were to be spent.

Before going into other details and into the relationship with the Jesus of St. Luke's Gospel, we will now speak in broad outline of certain matters connected with the life of the Jesus of St. Matthew's Gospel.

Everything presented in the early chapters of St. Matthew's Gospel derives from the secrets taught by Jeschu ben Pandira among the Essenes and subsequently propagated by his pupil Mathai. All the processes with which these teachings were concerned had to do with the preparation of the physical body and etheric body of the Jesus of St. Matthew's Gospel, although needless to say it was also a matter of influences being exercised upon the astral body too through the 42 generations. But if we say that during the first 14 generations it was the physical body that comes into consideration, during the second 14 generations the etheric body and during the third 14 generations—since the Babylonian captivity—the astral body, it must nevertheless be held firmly in mind that what was rightly prepared in this way for Zarathustra could be fully used by this great Individuality only in so far as it belonged to physical body and etheric body.

And now remind yourselves of the development of an individual human being: from birth until about the seventh year it is paramountly the physical body that is in process of development, during the next seven years, from the second dentition until puberty, the etheric body; and only then does the free development of the astral body begin. In the case of the physical and etheric bodies prepared for Zarathustra through the generations beginning with Abraham, this process of development was to reach culmination and into these bodies Zarathustra was to descend in the new incarnation. But when the development of the etheric body had reached its conclusion, what had been prepared for him was no longer adequate and he had now to proceed to the development of the astral body.

To this end there now took place a wonderful, awe-inspiring happening, without some understanding of which it is impossible to grasp the depths of the great Mystery of Christ Jesus. During boyhood the Zarathustra-Individuality evolved in the physical body and etheric body of the Jesus of St. Matthew's Gospel until the twelfth year. In the case of this Individuality and also on account of the climate, the point of development occurring in our regions at the age of 14 to 15 fell somewhat earlier. By the twelfth year everything that could possibly be attained in the suitably prepared physical and etheric bodies of the Solomon lineage had actually been attained. And then the Zarathustra-Individuality forsook the bodies to which the Gospel of St. Matthew is primarily referring and passed over into the Jesus of the Gospel of St. Luke. From the Lecture-Course on the latter Gospel we know the explanation of the story of the 12-year-old Jesus in the Temple. When the parents of Jesus were suddenly unable to understand him because he had so completely changed, what had happened was that there had passed into him the Zarathustra-Individuality who had lived until then in the physical and etheric bodies of the Solomon Jesus.—Such things do occur in life, difficult though it is for materialistic thought to give credence to them. The fact that an Individuality passes out of one body into another does actually occur, and this was the case when the Zarathustra-Individuality left the original body and passed into the Jesus of St. Luke's Gospel in whom the astral body and Ego-vehicle had been specially prepared.

From the twelfth year onwards, therefore, Zarathustra was able to continue his development in the astral body and Ego-vehicle of the Nathan Jesus. This is magnificently presented to us in the Gospel of St. Luke, in the passage referring to the astounding scene where the 12-year-old Jesus is sitting among the learned Rabbis and saying things that sound utterly strange. How could Jesus of the Nathan line be capable of this? The explanation is that at that moment the Zarathustra-Individuality had passed into him. Until the twelfth year Zarathustra had not spoken out of the boy who had been brought to Jerusalem at that time and the change of character was therefore so great that the parents did not recognize the boy when they found him sitting among the learned scribes.

Thus we have to do with two sets of parents, both named ‘Joseph' and Mary’—common names at that time—and with two boys, each named Jesus. But to infer anything from the names ‘Joseph' and 'Mary’ as names are understood to-day would be at variance with the findings of all genuine investigation. The genealogy given in St. Matthew's Gospel is that of the one child—Jesus of the Solomon line of the House of David. And St. Luke's Gospel tells of the other child—Jesus of the Nathan line—who is the son of different parents altogether. The two boys grew up in close proximity to each other until they were twelve; years old. This can be read in the Gospels; what they relate is everywhere correct. But as long as it was desired that people should not learn the truth or the people themselves did not want to hear it, the Gospels were withheld from them. It is only a matter of understanding what the Gospels say—for they speak truly.

Jesus of the Nathan line grew up with a deeply inward nature. He had little aptitude for acquiring external wisdom and assimilating facts of ordinary knowledge. But the depths of his soul were fathomless and he had a boundless capacity for love, because in his etheric body was contained the power that streamed down from the time when man had not yet entered into earthly incarnation, when he was still leading a Divine existence. This Divine existence manifested in this boy in the form of an infinite capacity for love. It was therefore natural that he should have been ill-adapted for everything acquired by men in the coursh of incarnations through the instrumentality of the physical body, while on the other hand an untold warmth of love pervaded his inner life. To those who knew of it, one episode in particular was a sign of the boy's inner faculties. A faculty that otherwise can be awakened in the human being only by outer stimuli, functioned from the beginning in the case of the Jesus of St. Luke's Gospel; directly after his birth he spoke certain words that were intelligible to those around him.3See The first Gospel of the Infancy of Jesus Christ, Chapter I, 1-3. (From the Apocryphal New Testament, published in London. 1820, editied by William Hone.) See also the Koran. Chapter XIX. In respect of all inward qualities he was infinitely great; unskilled, however, in respect of whatever can be acquired through the generations of mankind on the Earth.

What wonder that the parents were amazed in the Temple when suddenly there was before them a boy who, having grown up in this body, was now filled with a wisdom otherwise attainable by external means only. This sudden, radical change was possible because at that moment the Zarathustra-Individuality passed over from the Solomon Jesus into the Jesus of the Nathan line. It was Zarathustra (or Zarathas) who was now speaking out of the boy at the time described to us, when his parents were searching for him in the Temple.

Zarathustra had naturally acquired all the faculties it is possible to acquire by using the instruments of the physical body and the etheric body. He had necessarily to choose the lineage from Solomon, for in the bodily constitution produced by this blood there were strong, highly developed forces. From this bodily constitution he drew whatever he could make part of his own being and now united it with the deep inwardness made manifest in the nature of the Jesus of St. Luke's Gospel and deriving from an age before man's earthly incarnations began.

Thus two streams became one. There was now one Being. In the Gospel our attention is specially called to the following.—Not only did the parents notice a startling change, detecting something they could not possibly have expected, but this change also showed itself outwardly. When the boy Jesus had been found by his parents among the scribes in the Temple, it is specifically said: ‘And he went with them and came to Nazareth... And Jesus increased in physical stature, in the noblest habits, and in wisdom.’ Why are these particular attributes mentioned? It was because they could be part of his nature in a very special sense now that the Zarathustra-Individuality was in him.—I must call particular attention here to the fact that the words referring to the three attributes in certain translations of the Bible are sometimes as follows: And Jesus increased in wisdom and age and in favour with God and man.' Do we really need a Gospel to tell us that age increases in a boy of twelve? Weizsäcker's translation is: ‘And Jesus increased in wisdom and in stature and in favour with God and man.’ But this does not convey the real meaning. The real meaning is that in the Nathan Jesus-boy there was now a different Individuality—one whose nature was not, as had previously been the case, purely inward, but who, having developed hitherto in a perfected physical body, was able to make himself manifest in the external physical stature as well. Furthermore, habits that are acquired from life and develop in the etheric body as their special province, had previously been absent from the nature of the Nathan Jesus. His capacity for love was so great that it could be the foundation on which to build; but this capacity was a spontaneous reality and could not imprint itself into habits acquired from life. Now, however, the other Individuality was present, having in his own nature the powers resulting from mature development of the physical and etheric bodies, and in these conditions it was possible for habits to come to visible expression and be impressed into the etheric body. That was the second attribute. The third increase ‘in wisdom’ 'in the ordinary sense of the word is easier to understand. Jesus of St. Luke's Gospel was not ‘wise’; he was capable of infinite, supreme love. The increase in wisdom was due to the presence in him of the Zarathustra-Individuality.

In speaking about the Gospel of St. Luke I referred to the fact that it is quite possible for a human being from whom the Individuality has departed and who has then only the three sheaths—physical, etheric and astral—to go on living for a time, But he of whom the early chapters of St. Matthew's Gospel speaks—Jesus of the Solomon line—wasted away and died, comparatively soon after his twelfth year. At first, then, there were two boys; then the two became one.

In very ancient records there are often remarkable utterances which cannot be understood unless the relevant facts are known. Later on we will go into the more intimate aspect of the union of the two boys; at the moment I will refer only to the following .—

In the so-called ‘Gospel of the Egyptians’ there is a passage which already in the early centuries of our era was regarded as extremely heretical, because Christian circles either did not want to hear the truth or did not want the truth to come to light. Something was nevertheless preserved in an apocryphal writing where it is said in effect that salvation (the Kingdom) will come to the world when the Two become One and the Outer becomes as the Inner. This sentence exactly expresses the occult reality of which I have told you. Salvation depends upon the Two becoming One. And the Two became One in very truth when in the twelfth year of his life the Zarathustra-Individuality passed over into the Nathan Jesus and qualities that at first had been entirely inward became outward. The inwardness of soul in the Jesus of St. Luke's Gospel was profound beyond all telling. But this quality manifested outwardly too whwn the Zarathustra-Individuality, whose development had proceeded in the physical and etheric bodies of the Solomon Jesus, permeated that inwardness with the forces engendered by his contact with those bodies. An impulse of such power then pervaded the physical and etheric bodies of the Nathan Jesus from within that the outer could become an expression of the inner—of the inner nature as it had been before the Zarathustra-Individuality had passed into the Jesus of St. Luke's Gospel.—The Two had become One.4The passage concerning the Two becoming One occurs in the Gospel of the Egyptians and also in the Second Epistle of Clement where it is followed by the reference to the outer becoming as the inner.

We have now followed Zarathustra from his birth as the Jesus of St. Matthew's Gospel to his twelfth year, when he left his original body and passed into the bodily constitution of the Nathan Jesus; this he now developed to such a lofty stage that he was able, later on, to offer it as his own three sheaths into which the Being we call Christ might be received.