The Rudolf Steiner Archive

In such a document as St. John's Gospel everything is significant and important, and it is very accurately expressed. For example, why does the Holy Spirit appear in the form of a dove? If we were to explain all that is connected with this we should need a number of lectures; but we can gain at least an idea of it if we study the evolution of humanity from still another point of view. In our earlier lectures we made a statement which: for a natural scientist of the present day, would seem to be outrageous: that man was already there at the beginning of the evolution of the Earth, and that he has participated in the whole of the development of the Earth. Of course it must not be forgotten that in former times man was quite differently organised and constituted from what he is to-day. Even the Atlantean had quite a different appearance from the men of the present day. The difference was still greater in the man of the Lemurian epoch; and still greater in the men of the period when the Sun and Moon were still united with our planet.

In order to enter into the ideas of Spiritual Science on the subject of evolution, we must start out from something that lies close at hand. The human being now living on the Earth are not all at the same stage of evolution; besides the peoples which have reached a high level of culture there are children of nature who have remained behind in civilisation. In present-day natural science the view has developed—and it is held with great tenacity, although new facts speak against it—that the more highly developed peoples have originated from those which have remained behind in evolution; but this view is not in accord with the results of spiritual research. Let us take, for example, the peoples with which we became acquainted when America was discovered. Let us briefly describe an episode which enables us to look into the mental and spiritual life of these peoples. As is well known, the whites had pushed the native Indians further and further into the interior of the country, and had not kept their promise to give them other hunting-grounds. One of the Indian chiefs once said to the leader of the European invaders: “You pale faces have taken from us our lands and have promised to give us others. But the white man has broken his word to the brown man, and we also know why. The pale man has small signs in which are magical beings, and in these he seeks to find the truth. But what he there finds is not the truth; for it is not good. The brown man does not try to find the truth in those little magical signs. He hears the “great Spirit” in the rustling of the trees in the forest and in the rippling of the brook. In lightning and thunder the Great Spirit announces to him what is right and what is not right.” The American Indians are a primitive people which has remained very far behind; their religious views are also very primitive, but they have preserved their belief in a monotheistic Spirit, which speaks to them from all the sounds of Nature. An Indian is in such close touch with nature that he still hears in all its manifestations the voice of the great creative Spirit; whereas the European is so deeply immersed in his materialistic culture that he can no longer hear the voice of nature. Both peoples have the same origin, both spring from the population of Atlantis, which had a monotheistic faith that originated from a spiritual clairvoyance. But the Europeans have risen to their present stage of culture, while the Indians stood still and then degenerated. We have always to bear this process of evolution in mind. It may be represented in the following way. In the course of millennia our planet changes, and this change makes the evolution of humanity possible. The offshoots, which no longer fit into the conditions, become decadent. Thus we have a main stem of evolution and side branches which degenerate.

If we go back from the point in Atlantis when the Europeans and North American Indians were still united with one another, we arrive at a period when the human body was still comparatively soft, of jelly-like substance. There again we see beings branch off and stand still. These bodies develop further, but in a descending line; and out of them originate the apes. We cannot say that man originates from the ape, but both, man and ape, spring from a form which was common to both but was quite different in shape from either the present ape or the present man. The branching off took place at the point where it was possible for this original form to ascend on the one hand and to descend on the other and become a caricature of man. We will only follow the theory of the origin of species as far as is necessary to find the connection with what has been said in former lectures.

Among the old Atlanteans the etheric body was still partly outside the physical body. To-day the astral body is still outside the physical body during sleep; it is only during sleep, therefore, that man is now able to conquer the tiredness of the physical body, because his astral body is then outside the physical body and is thus able to work upon it. Further influences on the physical body are now no longer possible, but remnants of these influences can still be seen in such phenomena as reddening with shame, growing pale with fear and terror, etc. But the further we go back in the Atlantean Epoch and the more the etheric body was outside the physical body, the more was it in a position to transform and mould the physical body. The mastery of the etheric body over the physical was so complete in former times because the physical was much more mobile and plastic than it is now. At a period in human evolution when the physical body only had the first beginnings of the bony skeleton; the power of the etheric body over the physical body was so great that man was able to lengthen an arm or a hand at will, or to stretch forth fingers out of them at will, etc. This seems absurd to the man of the present day. It would be quite incorrect to think of the Lemurian man as being like the present man. The Lemurian did not walk about on his legs like a man of the present day; he was more or less a being of the air, and all the organs which are now possessed by the man of the present day were then only germinal or rudimentary. He was able to change his shape, to metamorphose himself. It is quite a mistake to imagine that the Lemurians were similar to the men of the present day, more uncouth, perhaps, but still similar.

In the Atlantean Epoch, also, the human body could still be moulded and its form changed from within by the will. This, as we have already said, was because the etheric body was still partly outside the physical body. The etheric body, therefore, worked upon the outer form, and the beings which did not work in the right way on their body have developed into the animals we now call apes. That was the way in which these caricatures of the present human beings originated; they originated from us, not we from them. We may now enquire: why did the apes split off; why did a part stop at a lower stage as soulless beings (we mean the higher soul, not the astral body)? Man adapted himself to the body, but the apes were unable to do this; their physical body hardened, whereas man was able to keep his physical body soft and plastic.

We have to imagine man at the beginning of earthly evolution in a delicate etheric body, which he continually remoulded and transformed. A clairvoyant would have perceived men at that time in the form of a globe. The accompanying sketch will help to explain the genealogical tree of evolution. It was fairly late in the Atlantean Epoch when the species of animals branched off which later became the present apes. Earlier in the Atlantean Epoch certain higher animals branched off; and in the earliest times of Atlantis certain lower mammals. At that time man was at that stage of evolution of a mammal, but mammals stopped at this stage while man developed further. In still earlier times man was at the stage of a reptile. His body was quite different from the body of a present reptile; but the corporeal development of the reptile has degenerated. Man developed as inner members further; but the reptile stopped; it is a backward brother of man. The creatures which later became the birds, branched off still earlier, and earlier than that, man was at the stage represented by the fish at the present time. At that time there was on the Earth nothing higher than complicated fish-forms. In primeval times man was at the stage of the invertebrates, and in the very oldest times there branched off, and have come down in this form to our times, the unicellular beings Haeckel calls Monera, which are brothers of man who branched off in the most ancient times. If we were to elaborate this genealogical tree of man, it would coincide with the one Haeckel describes in his works. We might take over Haeckel's genealogical tree without further ado; the only difference is that Haeckel starts with the development of the lowest animal forms and then carries the development up to man; whereas we see men already in the very first form and consider the animal kingdom only as a branching off at different stages,—as degenerated human beings. Man is actually the firstborn of the Earth; he has developed himself further in a straight line and has left the other beings behind at the various stages.

If we observe the time when the birds and reptiles branched off, we see that at that time there were actually physical human forms which looked like the later birds and some which looked like the later reptiles. The seer can look back into that distant time when the spiritual being of man had not yet taken possession of his body; he sees the group-soul of man which floats round the bird-like body. At this point those spiritual beings stop, who had no need to descend to the physical plane, and after they had come down to this stage of evolution in the physical world, they developed up again to the spiritual. These are the beings of the astral plane (the world of the Holy Spirit) which kept the air as their kingdom, just as man takes possession of the physical earth as his kingdom. We must conceive of these beings also in the form of the bird, if they are to make themselves physically visible. Hence the writer of St. John's Gospel had to represent the Holy Spirit who descended into the spiritual soul of Jesus and filled it as the Spirit Self, under the symbol of a dove. When we consider this symbol in connection with the evolution of humanity it proves to be very profound.

We will now bring what is written in St. John's Gospel into connection with the earthly evolution of humanity from another point of view. For this purpose we will recapitulate very briefly a conception which was put before the pupils in the Rosicrucian School. At a certain stage in his development the pupil was told the following:—Observe the plant and compare it with man. The plant turns its root downward, to the centre of the Earth, the seat of its ego. Its organs of reproduction it turns chastely towards the sun, towards the light. It opens its flowers in the light of the sun and lets it ripen the fruit. In Spiritual Science this fertilising action of the light is described as the touching with the Sun's sacred lance of love. It opens the flowers and brings about the fruitfulness of the Earth. The part which the plants sinks into the Earth, the root,—this corresponds to the head of man. Man turns his head to the sun, to the light; and what the plant turns towards the light, its organs of reproduction,—these he turns towards the earth, Man presents the reverse picture to the plant; and the animal stands half way between the two. We represent the plant as being turned vertically towards the earth, man as turned vertically away from the earth, the animal horizontal,—in this way we get the form of the cross. Plato expressed this when he said: “The World-Soul is crucified on the ancient World-Cross.” The Cross is a cosmic symbol that has been placed in the evolution of the world.

A feeling of reverent awe filled the pupil when he was able thus to look into the development of the world. In the plant, therefore, we see a brother from the far-distant past. Originally man, too, was an etheric being of plant-like nature; at that time the substance of man's body was plant-like. If man had not transformed the plant-like substance into flesh, he would have remained chaste and pure like the plant, he would not have become acquainted with passion and desire. But this condition could not be maintained; for had it remained thus, man would not have wakened to self-consciousness; he would have remained in the dreamy life in which the plant still lives to-day. Man had to be filled with passions and desires; he had to be brought to a life in flesh. His organs were not all changed into fleshly substances at the same time; the 0rgans which express the lowest impulses were drawn last into fleshly evolution, and they are already in a state of decadence. The organs of reproduction preserved their plant-like character longest. Old legends and myths still tell us of hermaphrodites; those were beings who did not possess sexual organs of flesh and blood, but these organs consisted of plant-like substance. Many people think that the fig-leaf which the first human beings had in Paradise is an expression of shame. No! in this story is preserved the remembrance of the fact that instead of fleshly organs of reproduction men then had reproductive organs of a plant-like nature.

And now let us turn our gaze into the future. The organs in the human body which are still lower organs, the organs which were incorporated last in the flesh, will also be the first to fall away again, to disappear, to dry up in the human body. Man will not stop at his present stage of development; just as he descended from the chaste purity of the plant into the sensuality of the world of passionate desire, so will he rise again out of this sensuality with purified substance to a chaste condition.

Certain organs in the human body are degenerating and falling into ruin, others have reached the zenith of their capacity of development, others, again, are only beginning their evolution . The organs of reproduction belong to the first class, the brain to the second, the heart and larynx and everything connected with the forming of the word belong; to those which are only in their germinal state. From these last organs will be developed that which will take on the functions of the organs of reproduction and will go far beyond them. They will become voluntary organs in the highest sense. We pointed out, even in the first lecture of this course, that through his speech man produces forms in the air, and that in the future the word will be creative. Man will by than have returned to the chasteness and purity which the plant has preserved; but it will be a conscious chasteness. The occult investigator can also observe that the heart is only at the beginning of its evolution, it is by no means the pump which it is represented to be by the materialistic thinker; it is a mistake to think that the heart is the cause of the circulation of the blood. Strange as it may sound, the movement of the heart is the consequence of the circulation of the blood. In the future, when man has reached a higher stage of evolution, the heart will also be subject to his conscious will. The foundations of this are already there, in the transverse fibres which the heart possesses in common with all voluntary muscles. Man will then create his like consciously by the word; the substance in the human being will then be chaste and purified, and what at a lower stage was stretched out as the chalice of the flower towards the sun and received the sunbeam as the arrow of love, will at a higher stage of future humanity be again turned towards the cosmos, as chalice which will be fertilised from the Spiritual. This is represented in the Holy Grail, the shining chalice, the attainment of which floated as a shining goal before the knight of the Middle Ages.

Let us now consider the plant and its relation to the earth. The plant possesses physical body and etheric body only, and for this reason it is only possible for the plant to have the degree of consciousness which man possesses during the night in sleep. The consciousness of the plant is concentrated in the centre of the earth. The plants are so closely bound up with the earth that they must be regarded as belonging to it; Just as the human hair belongs to the human body. The separate plants do not possess an astral body of their own, they are embedded in the astral body of the earth, which is correlated to that of the sun. In the higher organism of the earth we find a process which is similar to the alternation of consciousness in man between sleeping and waking. In consequence of this the plants grow in spring and summer; they germinate, grow, and extend their flowers towards the sun. In autumn and winter the astral body of the sun withdraws from the earth; the astral body of the earth is then left to itself; it creeps away to the centre of the earth, and the vegetation rests. The seer can observe this relation between the two astral bodies quite well, and as this withdrawal of the astral body results in a stoppage in the vegetation and in outer activity, man had to receive an astral body of his own in the course of his evolution, for only in this way could he achieve a continuous consciousness.

In former lectures we have considered the significance of Christ for the evolution of humanity; we will now pass on to the study of the significance of this Spirit for the cosmic evolution. The Beings who, at the very beginning of the evolution of the Earth, had already the state of perfection which humanity will only achieve at the end of earthly evolution, have their seat in the Sun. Christ belongs to these Beings as a cosmic- force. His astral body, therefore, was united with the astral body of the Sun at the beginning of our present earthly evolution. He had His seat in the Sun. When the personality of Christ came to the Earth, the astral body of this cosmic force of the Christ Spirit sank down to the Earth at the same time, and ever since the incarnation of Christ on the Earth His astral body has been continually united with the astral body of the Earth. Through the appearance of Christ on Earth the astral body of the Earth has received from the Sun an entirely new substance. If at the time of Christ a Being had looked towards the Earth from another planet, he would have seen the addition of this new substance to the astral body of the Earth in the change of the colour radiating from the astral body. Through the union of His astral body with that of the Earth, the Sun Spirit Christ became the Spirit of the Earth as well. The Christ is therefore Sun Spirit and at the same time Earth Spirit. From the time when Christ walked the earth He has remained continuously united with the earth; He has become the planetary Spirit of the Earth. The Earth is His body, and He guides the evolution of the Earth. He accomplished this union upon Golgotha, and the Mystery of Golgotha is the symbol of what took place at that time for the evolution of the Earth.

Four chief races peopled the surface of the earth; they divided it among them: the white, yellow, red, and black races. But the atmosphere which surrounds the earth is one and undivided. This is referred to in John 19:23: “Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat. Now the coat was without seam, woven from the top throughout”. The garments of Christ are the symbol for the surface of the earth; the coat, on the other hand, woven in one piece, symbolises the air which, undivided and Indivisible, surrounds the earth on all sides. Here, again, it must be emphasised that this symbol is also at the same time an historical fact.

We are now in a position to understand the following statement of the Master. He said “He that eateth bread with me hath lifted up his heel against me.” (John 13:18) [Luther's version reads: “He that eateth my bread treads upon me with his feet”] If Christ is the planetary Spirit of the Earth, if the Earth is His body, is it, then, not justified to say that men eat His flesh and drink His blood and tread upon Him with their feet? When this Spirit points to the fruits which come from the Earth, can He not then say: “This is my body,” and when He points to the pure saps flowing though the plants, can He not say: “This is my blood” And when men walk about on the body of the planetary Spirit, do they not tread upon Him with their feet? He did not say this in a bad sense, but to indicate the fact that the Earth is the true body of Christ. This passage in the Gospel is also to be taken literally, and the remembrance of this great truth is to be preserved to succeeding times through the Mystery of the Holy Supper. The profound meaning of the Holy Supper can only be appreciated by one who is able to perceive the value of this mighty event to the whole of cosmic evolution. He sees the force of Christ spring up in the plants which the Earth puts forth in spring and holds up towards the Sun: he knows that the event of Christ becoming man is not only a human event, but that it is a cosmic event.

Notes by Alice Kinkel

Who are the masters? People who have only traveled the path of human development faster than other people; people who have anticipated the experiences and can therefore be guides. One such personality was “the great unknown from the Oberland,” who has had a wide range of effects. He was called “of the Oberland” because he came from the upper world. It was Jesus of Nazareth who lived and worked under the name “the great unknown of the Oberland” in the 13th or 14th century. Johannes Tauler was taught by him.

The esotericist must come into a real relationship with the masters.

The world aroma that goes through the whole universe is the Father's revelation, is the original substance. We call it odor today. Odor is something we don't become aware of much yet; taste has become disclosed to us a little bit more.

The world of light; that's the Son, the force of life.

World sound, the sound that reverberates and weaves through the world, is the revelation of the Spirit, the form.

In i we have the center to which the etheric body strives

The East Indian path soon goes up into the astral world. A pupil is very helpless there at first, which is why he needs a guru to tell him what to do, because the pupil can't correct his mistakes due to contradictory precepts in the astral world.

There's only an inner orienting in the astral world, for instance the colors of objects flame out of objects or beings there, and stream, flow, resound through space after they've become detached from things.. These colors, odors and sounds then enliven others.

One must learn to experience the separation of color from a flower, one must think that the color is floating free I space. This experience leads into the astral world. The experience of odor as world aroma leads to the Father. Imagination is the separation of color from the object, which is why it's so very important for an esoteric.

At the end of St. John's Gospel, the writer says that Christ did many other things that are not contained in this book. We must also say that even a much longer series of lectures would not suffice to explain all that is written in the Gospel. In this lecture we will examine into the ideas of “the Father” and “I”. These two ideas will give us an explanation of the evolution of humanity, of which we have spoken in previous lectures. Humanity started out from an ego-consciousness that was quite different from the one we know to-day. By “Adam” we have to understand not a single human being, but an ego-consciousness that embraced several generations. The one who begins such a generation is the “Father.” The Hebrews of the Old Testament actually felt Abraham to be their father, and the single personalities in the Hebrew people said to themselves: I am not an independent ego; there is one that flows down from Abraham and branches out into all who belong to my people, and also into me.” Just as in a large tree the saps flow from the root into all the branches, in the same way the sap of Abraham, the common ego of the Hebrew people, flows through the whole tribe. When a Hebrew in Old Testament times uttered the name “father” he referred to the whole line of his ancestry, and this ego consciousness which embraced all the generations he called the divine consciousness. When he called upon the ego as God, he called it Jahve or Jehovah. When the name “Jahven” rang out, the people were reminded that a common ego which began with the ancestor of their race flowed down through the whole people. Through the intermingling of blood this condition became different in course of time; the consciousness of the “I am” became individualised, and Christ is the power which was to bring the consciousness of this change to humanity. When the man of ancient times said “I am,” he meant something that flowed down through generations; the man of more recent times meant by it something that flows through his own inner being. The first meant the God who flows through the whole community as the divine ego-consciousness; the other feels in himself a spark or a drop of the divine substance.

Now let us imagine that there is transposed to the Earth a Power which makes men clearly conscious that this “I am” can live in each individual human being, a Power which enables one to realise that God has sunk a drop of His own substance into each human being. This Power would say:—“This ‘I am’ is something that is in each one of you, it is a part of the one divine force. What you perceive as your individual ‘I am’ is one with the ‘I am’ of the Father. Whichever of you has developed within him the consciousness of this fact, can say: ‘I and the Father are one.’ If you look back as far as to Adam, you see the ego-consciousness flow through generations for hundreds and thousands of years. But there is a still higher human consciousness, which was given to man in his primal quality as Man. This is the consciousness of humanity, the consciousness which embraces not only a few generations, but the whole of humanity.” Then came the consciousness which belongs to generations, lasts for generations, and was finally individualised by man to his “I am”. Man, therefore, already possessed the foundations for the “I am” earlier, and for this reason Christ could say: “Before Abraham, was the ‘I am.’ ” That is the correct teaching of the occult school; it ought to read: “Before Abraham was the ‘I am.’ ”

In order to explain the teaching of the “I am” a little more, we will make use of the “Golden Legend”, which is known in all Christian Schools. It relates that when Seth, whom Jehovah had given as a substitute for Abel, came one day to the Gate of Paradise, the Cherub with the fiery sword allowed him to enter the garden out of which man had been driven. There he saw two trees that were intertwined with each other; the Tree of Life and the Tree of Knowledge; and the Cherub told Seth to take three seeds from these trees that were intertwined. When Adam, his father, died, Seth laid these three seeds in his mouth, and from the grave grew a threefold tree, which revealed itself to many in radiant fire, and its glow then formed itself into the words: “I am he who was, who is, and who is to come.” The wood of this tree which had grown out of Adam's grave was used for many things. Out of it was fashioned the staff with which Moses accomplished his miracles. The wood was also used for the pillars standing at the door of Solomon's temple. With it was built the bridge over which Jesus passed when He was led to death. Finally, from this wood was made the Cross to which Jesus was nailed on Golgotha. In the Occult School the following explanation of this legend was given. Within man we see two trees: the tree of red blood and the tree of blue-red blood. The tree of red blood is the expression of “knowledge,” the tree of blue-red blood is the expression of “life.” The two trees were separated from each other. That was taught in the ancient occult schools. There was a time when man did not yet possess red blood, it was not until the ego sank into the body of Man that red blood arose. The life, which is expressed in the blue-red blood, had long been there; it originated through a higher development from the life-saps and, according to Christian teaching, the time when it was given to man was in the time of Paradise, when the first dawn of the ego appeared in the human soul, when the Deity descended and man was gifted first of all with the group-soul; but in the group-soul he possessed the first germ out of which the individual ego could arise. The legend of Paradise says that when man had received red blood he became a being who possessed knowledge, he learned to look up, his eyes were opened; he learned to distinguish between man and woman.

But this knowledge had to be bought at a price. The ego-consciousness can only originate through the blood dying. In the human body there is a continual consumption of life and renewal of life. The blue blood has fulfilled its task when it is used up, and out of the destruction of the blue blood arises the ego-consciousness. In the soul of man will be developed the forces through which he will learn to control and unite the two trees. Man only feels the ego by bearing about within him a process of murder and death. Man on the Earth is dependent upon the Plant, for it alone gives him the possibility of life. Think how man continually breathes in air which contains oxygen, and he breathes out air that is used up, air that contains carbon dioxide: he consumes oxygen and changes it into carbonic acid. The oxygen, which is necessary to his life, he obtains only through the plant, which changes back again into oxygen the carbonic acid produced by man, and this makes the air such that it can be used again by man. The plant retains the carbon which it separates from the carbonic acid, and it is given back again to man thousands of years afterwards in the form of coal.

The Earth is a complete organism, and if but a small part of it were to be missing, life, as it now exists, would be impossible. From a certain point of view we may look upon plant, animal, and man as one being, for if we were to take away the plants, the others would be unable to live. In the far-distant future this relationship will be altered. The men of the present day do not know this, but the seer can look into the time when the current of carbonic acid will be changed into oxygen not with the aid of the plant, but by man himself.

This is the great future ideal of the occult schools, that man shall accomplish consciously within himself that which is now done for him by the plant, that man will learn to take up the activity of the plant into his own activity. Within him will be developed the organs which will enable him to transform the carbonic acid for himself. The initiate can already see in advance that the two trees, the tree of carbonic acid and the tree of oxygen, will one day blend their crowns together. Then will the “I AM, He Who is, and Who was, and Who is to come,” live as something Eternal in each human being. The ego lived even in Adam, but it had first to be fertilised. In the beginning the Tree of Life had to be made into the Tree of Death. It could not be given at the same time as the Tree of Knowledge, therefore the two trees had to be parted; the plant was placed in between. The consciousness of eternity had first to be gained. Christ Jesus bore it within Him, and He transplanted it into the Earth. The three seeds are the three divine parts; Spirit Self, Life Spirit and Spirit Man. That which is eternal in all, was laid in the grave together with Adam. The consciousness of eternity was announced from the grave: out of the grave grew, the tree which bore a flaming device, “I AM, he Who was, Who is, and Who is to come.”

Christ teaches man to enkindle this “I am an individual man” in human nature, when He says; “Try to support yourselves more and more on the being of the ‘I am,’ then you will possess that which constitutes your communion with Me. Only through this ‘I am’ can you reach the Divine Father, for the father and ‘I’ are one.” A seer alone could grasp this, and the writer of St. John's Gospel was a seer. It was not his intention to record something of historical significance only, but he desired to record that which can be known when one looks into the spiritual world.

When a seer of the time of Christ wished to see what was going on in the spiritual world, he had to enter into the state of sleep. This we find indicated in the third chapter. Nicodemus, a ruler of the Jews, came to Christ by night. He came to Christ because he wished to become a seer, because he had reached the state in which he could become a seer; and he came by night because his day-consciousness was then obliterated. In the fifth verse of this chapter we also find the important teaching that man can be born of the Spirit.

In John XIV, 6. Christ says: “I am the way, the truth, and the life.” Where is this way that leads to the highest Deity through Christ? The “I am” works on the astral body and forms out of it the Spirit Self; it works on the etheric body and forms out of it the Life Spirit; it works on the physical body and forms out of it the Spirit Man. When, therefore, the ego of man works on the astral body, the Spirit Self is formed, and in it then arises the Life Spirit. In this way man comes to the true life. In the “I am” lies the way to the truth and to the truth life, because the “I Am” works upon the lower bodies and enables the true life to arise in them. We may represent this in the following way:—

The “I am” shows the direction man must take in order to unfold Spirit Self, Life Spirit, and Spirit Man.

In the Gospel of St. John we can also find, direct Anthroposophical truths. The writer of this Gospel relates (in Chapter 9:3) the fact that in each human being there is an individual ego, that in this ego there is a spark of divine substance, and that this spark must develop to the “God within us.” In most of the translations of the Bible, Christ's answer to the question: “Who did sin, this man or his parents, that he was born blind?” we read: “Neither hath this man sinned, nor his parents; but that the works of God should be made manifest in him.” But is this a view worthy of a Christian, that God makes a man be born blind, in order that God may make His Glory manifest in him? What an incredible conception of God, that can arrive at such a conclusion: This passage is much more simple and clear when we view it with the knowledge of Spiritual Science. Christ replied: “Neither has this man sinned, nor his parents; he is fulfilling his karma, in order that the divine spark in him shall become visible, in order that the works of “The God in him” shall be made manifest. That is the way in which Christ's answer should be translated: “He was born blind in order that the works of the God in him may be made manifest.” Each human being through repeated incarnations on Earth. It is not necessary that he should have sinned in this life; it is possible that he has brought from a former life the guilt which has led to this fate in this life. Here we have the teaching of karma, quite in the anthroposophical sense, karma which works over from one incarnation to another. The fact that Christ's teaching was opposed to the general views of the Jews is apparent, and this also explains the discord into which He comes with them (John 9:22).

There is another passage in the Gospel which reminds us of the teaching of karma. In the eighth chapter we read that when the Pharisees asked His opinion of the adulteress, Jesus bent down without speaking a word, and wrote with His finger on the ground. But the earth, as we have seen, is His own body. He does not condemn the adulteress, but He writes her deed into his own organism. By this He indicates that, just as seed planted in the ground grows up and bears fruit after its kind, so does each seed of man spring up in a later life and will bear the fruit corresponding to it and that there is no power on Earth that can take away the consequences of a deed. Theologians believe in thc propitiatory death: they believe that Christ has died for us and that therefore they cannot accept the teaching of karma, as this contradicts the view that Christ, through His death, has taken upon Himself the sins of the world. But when this matter is rightly grasped, the disharmony between the anthroposophical and the theological view dissolves into harmony.

The teaching of karma signifies for life in the world that which the ledger signifies for the merchant. According to the law of karma we must assume that the effect of what I have done in a former life approaches me in the present life, and that what I now do will come forth again in a later life. Thus we have a complete life-balance: on the one side the good deeds are entered, on the other side the bad ones. Now if someone believes that under the dominion of the law of karma he cannot perform any voluntary acts, as his mode of acting is always the result of his former deeds, he is like a merchant who would say: “I have just balanced my books, I cannot do any more business, for this would make my balance wrong.” For a merchant this would be a wrong way of thinking, and the opinion we have described above in respect of the result of karma is equally wrong.

When rightly understood, the teaching of karma is not fatalistic; freedom of will and karma can be united with one another in the most beautiful manner. When rightly understood, karma is never something that is unchangeable. And if a man refused to help another in misfortune, saying that he must not interfere with his karma, he would be acting just as wrongly as a merchant who refuses a loan, or a gift of a sum of money, when this can save him from bankruptcy. Just as a merchant enters a loan like this as a debt which he has to pay later, while the lender writes it down in his books as a loan so will the one who does a good deed write it as an entry to his credit, while he to whom it is done will write it down as a debt. Thus the rendering of help is not excluded by the law of karma, and it seems quite in order to lighten the karma, of one's neighbour by deeds of mutual help. A man can by his good deeds show kindness to one of his fellow-men; but there are also deeds which can benefit a large number of people, that is to say, it can lighten their karma and can thus be inscribed in the life-account of many. And when a deed is so mighty as the deed of Christ, it is inscribed in the karma of all men, because this deed lightens the karma of all those who allow it to work in them.

We see, therefore, that the law of karma is also mentioned in St. John's Gospel, and that its existence does not interfere with freedom of action in any way. Through His act of self-sacrifice Christ Jesus connected Himself with the whole of humanity. In accordance with the law of karma, each act is inscribed in the ledger of life: It is brought into connection with the body of Christ, with the Earth, and for this reason He does not at once condemn the adulteress, but inscribes the act in His own body. He receives into His own body all that man does; for karma must always express itself again in the earthly world. This story points, in a very significant manner, to the fact that Christ, through His deed, has connected Himself with the karmic development of the whole of humanity. He guides the future evolution of humanity.

When we examine into the five ages of civilisation again, the Indian, Persian, Egyptian, Greco-Latin, and European, we find that in the third age the foundations were laid for the Christ Power which will become fruitful for the whole of humanity. What was then placed in human evolution will only come forth to life in the Sixth Age. In that Age the Spirit Self, which will have developed out of the Spiritual Soul, will unite with the Life Spirit. The Christ-power shone forth prophetically from the Third to the Fourth Age. In the Sixth Age will take place the great Marriage of Humanity, when the Spirit Self unites with the Life Spirit. Humanity will then be united into a great bond of brotherhood, and ego will stand beside ego and brother beside brother; that bond of brotherhood we find foretold in the description of the Marriage at Cana of Galilee, which is not only an historical fact but symbolically represents how the sons of men will unite in the Sixth Age into a great bond of brotherhood that embraces the whole of humanity. From the Third Age there are still three Ages to go through before this event will come: the Fourth, Fifth, and Sixth. In esoterisism an Age is called a day; therefore we read at the beginning of the second chapter: “And on the third day was a marriage at Cana,” which indicates that in the description about to be given, something that will take place in the future is referred to. The Mother of Jesus (the Spiritual Soul) is present at the marriage, and Christ says to her: “What have I to do now, and what have you to do? My hour is not yet come.” Here it is clearly said that in this marriage of Cana something is indicated which will only take place in the future. And as this hour is not yet come, what does Jesus do?

He changes the water into wine. Again and again we find the explanation given, that this action indicates new fire, new life-force was to be given to the Jewish people which was falling into decline; for the “insipid” water is changed into “fiery” wine. One might presume that the wine drinkers have thought out this explanation to justify their action. But if we are able to grasp the significance of this deed, we can look very deeply into the evolution of the world and humanity.

Men have not always used alcohol. All that develops in the Spiritual has its corresponding expression in the Material, and conversely, everything material has also its counterpart in the Spiritual. Wine, alcohol, only appeared at a certain time in the history of humanity and the world; and it will disappear from it again. Here we see a profound truth of occult investigation. Alcohol was the bridge which led from the group-ego to the independent, individual ego; without the material effect of alcohol man would never have made the transition from the group-ego to the individual ego; it produced the individual, personal consciousness in man. When humanity has reached this goal, it will no longer require alcohol, and this will then disappear again from the physical world.

From the above it may be seen that all that happens has its significance in the wise guidance of the evolution of humanity. For this reason, a man who drinks alcohol should not be scolded; but on the other hand, those who have hurried on before the rest of humanity and have developed so far that they no longer require alcohol, should avoid it. Christ appeared on Earth to give humanity the forces which will enable men to achieve the highest ego-consciousness in the Sixth Age; He desires to prepare men for the “time which is not yet come.” Had He let things remain at the stage of the “water sacrifice” only, mankind would never have obtained the individual ego. The changing of the water into wine signifies the raising of man to individuality. Humanity has reached a point in its evolution where it required wine, therefore Christ changed the water into wine. When the period comes when man no longer requires wine, Christ will then change the wine back again into water. How was it possible for the power to appear in Christ which enabled Him to change water into wine? As the Earth itself is the Body of Christ, He could make the forces of the Earth active within Himself. On the Earth the water that flows through the wine is changed into wine; Christ could accomplish as a personality all that takes place in the Earth, because all the forces of the Earth must also be in Him, as soon as the Earth is His Body and is ensouled by His astral body.

What does the Earth accomplish with its forces? If we plant a seed in the Earth, it germinates and grows and bears fruit. It is multiplied; from one come many. Through reproduction the, animals also bring forth many. The same power of increase, the power to multiply, also works in Christ, and this is indicated in the Feeding of the Five Thousand. Christ possesses the power which is natural to the Earth, to multiply the seed. If we bear in mind the thought that the Earth with the forces is the Body of Christ, and apply it to what we find recorded in St. John's Gospel, many details will become comprehensible to us. What are the Gospels on the whole? In St. John's Gospel we have a presentation of the principles of initiation, such as were to be found in various places in ancient times. What the pupil for initiation did outwardly was not the essential thing for the school to which he belonged; the essential thing was what he experienced from stage to stage, from degree to degree of initiation.

Modern scholars are very astonished to discover in the story of Buddha's life occurrences that are similar to those recorded in the story of the life of Christ Jesus. This is explained by the fact that the writers of these accounts did not record the outer circumstances in the life, but the inner spiritual facts. These are the same in all true initiates; for all have traversed the same path and on the way have had the same experiences. What the initiate had to experience on the path of initiation was laid down in the writings on initiation, and all initiates of the same degree had to go through the same experiences. The biographers, therefore, only wrote a biography of the various stages of initiation. The Gospels are nothing more than old records of initiation of various depth; but what in former times was accomplished in a lower state of consciousness, took place publicly in the Mystery of Golgotha. The death which hitherto had been overcome in initiation in the etheric body, was now overcome in the physical body. The Event on Golgotha is the initiation of a highest Initiate, who was not initiated by anyone else.

Therefore the writer of St. John's Gospel could only describe the life of Christ in the way it is described in the codex of initiation. This Gospel is a book of life, and whoever lives it through will awaken within himself the power to see spiritually. It is a seer's book, and was written for the training of spiritual vision. Whoever lives it through, sentence by sentence, will experience the great and mighty result, that he meets Christ spiritually face to face. It is not so easy to convince people; they must themselves work up to the stage at which the knowledge dawns upon them that the Christ is a reality.

St. John's Gospel is the way that leads to Christ, and the writer desired to give everyone the opportunity to understand it. Whoever develops the Spirit Self will experience within himself the dawning of that wisdom through which he can understand what Christ is. Christ Himself indicates this: He hangs on the Cross; at His feet stand His mother and His initiated pupil, whom He loves. This pupil is to bring to men the knowledge of the significance of Christ, therefore Christ Jesus points to the mother Sophia with the words: “This is thy mother, whom thou art to love!” The spiritualised Mother of Jesus is the Gospel itself; it is the wisdom that leads men up to the highest knowledge. This disciple has given us the mother Sophia; that is to say, he wrote for us the Gospel which enables those who search into it to know Christianity, and to comprehend the origin and goal of this great movement.

The Gospel of John contains the wisdom of “the God in man,” Theosophia, and the more that men devote themselves to the study of this document, the more will they receive wisdom and enlightenment from it.

My dear attendees! If it is beyond doubt that we can learn something essential about the human being by observing humanity in its historical development, then it may well be said that, on the other hand, we can also learn something essential about the human soul by observing the religious life of humanity in human history. And if observations are to be made about the soul of human life, about the various religions, in the context of a cultural endeavor that is referred to as spiritual science – or as theosophy, as our time tends to call it – then it can only be done by considering the process of progress in religious life.

In the spiritual-scientific sense, we speak of a wisdom core of religions and are well aware that the religious element itself, that which can be designated as a religion, must not be confused with the wisdom core in the religions. This is the subject of Theosophy, which penetrates into the spiritual world with the opened eye of the seer.

Religious life unfolds the development of the soul through which we incline towards the spiritual world, the fire of the soul, the soul's perception of the spiritual world. This is what we have in mind. And we also have in mind what is going on in the spiritual world, what it contains. It is therefore the task of theosophy to speak about the content of wisdom. We do not want to speak about the content of the different religions, especially because even in theosophical circles misunderstandings upon misunderstandings have arisen among those who speak of a certain unity in religions.

It has become a catchword for many that the same wisdom and truth are contained indiscriminately in all religions. No attention is paid to the fact that humanity is in a state of constant development, and although human striving always includes a certain core of wisdom, one cannot speak in the abstract of unity in all religions because it is in a state of constant development.

We will start from a saying of Goethe's to further elaborate on this topic. Goethe, who knew how to grasp the essence of things in such a penetrating way, was the one who spoke of the fact that the one principle of action, which underlies the plant leaf, for example, runs through the whole plant as a unified whole. If you follow the plant up to the flower and the fruit, you will find that the leaves are formed everywhere as a unified plant organ. You find this in all the different plant forms.

But Goethe did not claim that it makes no difference whether one speaks of the green leaf or the flower leaf. Step by step, like the rungs of a ladder, the plant develops from leaf to leaf to the height of the flower.

In a similar way, we can speak of the unified core of religions, which runs from the distant past to our times, developing from the preceding to the succeeding, as in the plant from leaf to fruit. This is said by way of introduction to our topic.

If we want to look at development in a unified way, we have to go back to a very distant past to find a starting point. Everywhere we see the human being as a being that is connected to what is hidden behind the world of the senses. Therefore, we can never find the starting point if we base our search on material considerations. According to these, we would have to start from low forms of existence. We do not want to talk about this external doctrine of evolution today. It is not the one that corresponds to the results of spiritual science.

With its means, spiritual science also goes back to the distant past, but it sees not only the material, but also the spiritual and soul. While the natural scientist characterizes from the imperfect ancestral forms of man, the spiritual scientist can recognize — we can only touch on this today so as not to stray too far from our topic — that the further we go back in human development, the more we find that the soul of man shows completely different inner experiences. Man's primeval ancestor was much closer in soul and spirit to the world to which the modern man seeks to rise in his spiritual and religious feelings.

If we want to understand this relationship today, we have to recognize that prehistoric man, before he had clothed himself with the material shell, had developed as a spiritual-soul being from his spiritual-soul ancestors, that before he entered the physical world he was in the spiritual-soul world, and that in a relatively recent time he was closer to the beings from whose womb he sprang than he is at present.

The soul of the normal human being today depends on a physical and sensual environment. If it wants to recognize something, it does so through the intellect; it recognizes what the eyes can see, the ears can hear, and the hands can grasp. This external way of perceiving has only developed out of other forms of knowledge, out of a different kind of perception, out of the dark clairvoyance of primitive man. At this point, I must say something that may seem grotesque to those who have not yet delved deeply into the theosophical tenets; but what will soon become self-evident upon deeper penetration into them, as self-evident as the results of natural science.

We can go back to the area of our Earth where our ancestors lived and which science is also beginning to study, to the land that once existed between present-day Europe, Asia and Africa on the one hand and the American continent on the other, and from which the present-day Atlantic Ocean takes its name, the land of the Atlanteans, of which the Greek philosopher Plato also gives an account. We find that our ancestors lived in a form that was such that no remains could remain that paleontology could explore.

Today, when man reflects on his relationship to the outside world, we find that he lives in two sharply distinct states of consciousness. One fills his soul from morning, when he wakes up, until evening, when he falls asleep, the other from then until the next morning. The sensory impressions of the day gradually sink into the darkness of unconsciousness in the evening. In the morning, it is not at all the case that what is newly created again enables him to use the sense organs and the mind that is connected to the brain organ, but the altered form in which these are present brings with it the unconsciousness of the night and the consciousness of the day.

It was not like that for our Atlantic ancestors. It was quite different for them. When a person fell asleep at night – as I said, I am well aware that this must sound grotesque to material thinking – it was not the colorful, light-filled carpet of the sensory world that was transformed into unconsciousness, but rather the person lived themselves into a world of spiritual and soul perception, in which they had experiences. And just as people today speak of the world of the senses in minerals, plants, animals and their own kind in their environment, so did the Atlanteans speak of a spiritual world that they perceived at night. However, their perception during the day was not the same as it is today. When they woke up, everything was shrouded in mist, with objects showing few sharp contours. At that time, the consciousness of day and night was less distinct. Therefore, the word religion could not have had the same meaning for our Atlantic ancestors as it has today: the connection of the human soul with the invisible world. For them, the spiritual world was perception. The soul knew from experience: there is a spiritual world. It knew: I came from this spiritual world, descended into physical embodiment. Religion was there as an experience.

Now great upheavals occurred, not only those which science describes as the Ice Age, but which religion calls the Flood, although the truth about these events is much less accurately described in the former than in the latter. The face of the earth changed little by little. Europe, Asia and Africa on the one hand, and America on the other, developed.

Today we will only consider the stream of emigration that is of interest to our topic, which moved from west to east, gradually populating Europe, Asia, Africa and America, and creating the post-Atlantic cultures. Through leading personalities, the most valuable part of the Atlantic culture was established, in a completely different form than today's history teaches. Spiritual research shows us how the best was brought by great leaders to the center of Asia, from which the various colonies that underlie the various post-Atlantic cultures emanated.

The first major cultural influence went to northern India. The best of the traditions of those insights into the spiritual world, which were experiences of the Atlanteans, were given to the post-Atlantean population in the way that the individual peoples needed it. It was significant, highly developed people who founded the culture in India. We call these great founders the ancient Rishis, and we speak with tremendous reverence of these holy Indian Rishis.

But now, in order to get an idea of what they taught in times that preceded all Indian writing, we have to have some concept of the mood of this people. We speak of the ancient times of Indian culture. You may know that wonderful works of culture, full of the greatest wisdom and poetry, have been preserved in the Vedas. They are wonderfully beautiful, but they are only a faint echo of what the holy rishis originally taught; for only spiritual science can teach that. We have an echo of it in the Vedas, beautiful enough, but it does not come close to what the first great post-Atlantic teachers of humanity taught. What was the mood of the Indian people, these post-Atlantic people who had moved to India?

Those people who had most clearly preserved the memory of what could be experienced in the Atlantic period with the soul of a different nature had gone to India, the memory that man had reached into the spiritual world and had his real home there. This idea was lost when man was driven out into the physical world. There he had acquired logical thinking, but he had had to give up the old clairvoyance. Only the memory remained; with this in their soul these people looked at the surrounding physical world. The basic feeling was therefore that they had to leave the old clairvoyance. They looked up at the magnificent starry sky, at the sun, at the moon; the old Indian looked at the mountains, the blue vault of heaven, everything that makes up the beauty of the physical world, and at first none of this seemed to him to be a substitute for what the soul had once experienced in the spiritual realm. “Truth,” said the old Indian to himself, ‘exists only in the spiritual world; here in all the glories of the sensual world there is only Maya, only a veil that weaves itself over the spiritual world.’

Then it was natural for him when the Rishis came and told him that if man develops the potential of a spiritual eye or spiritual ear that is present in his soul, he can see into the spiritual world again. This development, which is similar to the appearance of light through an operation for those born blind, this development of the spiritual organs was called yoga development. This is what the holy rishis pointed out. They were the comforters of ancient India. They brought comfort from Maya and illusion.

This was the first religious wisdom in the post-Atlantean era. We must point out one particular point: the ancient holy rishis said: Even if you look at the starry sky, at the sun and moon, at the mountains and forests, everything is spiritual behind them. There are spiritual depths and spiritual beings behind them; only the spiritual eye and spiritual ear can perceive them. In death, man enters this spiritual world; but in the future, as they already taught, something of what is hidden behind all that is material and visible to our eyes will also appear within this material world, and will work as the forces through which all material things on earth can become visible. Beyond what we can tell, beyond the seven Rishis, there was still another entity; in ancient India it was called Vishva Karman. The old Rishis pointed to it by saying: “Look up at the sun, and in the light and rays flowing down, you see the source of all earthly growth.” Just as it is with man, that what you see with your eyes is only his physical body, the expression of an invisible, hidden within him, so in the whole world the physical is the expression of everything superphysical. With the light of the sun, spiritual energy also penetrates the earth. The outer physical garment is the sun of the spiritual, of Vishva Karman. There will come a time - so they said to the intimate disciples - when this central being of the sun will show itself in a completely different form. That was what grew out of the Indian mood.

Let us now turn to the second period of post-Atlantean culture, to ancient Persian culture. What is called historical in this context is only a later echo. In much earlier times, there was already something there that could connect people to the spiritual world. These Persian people had very different needs from the Indian people. The Indian culture was introspective and turned its gaze away from the world of the senses; it had no interest in the achievements of the senses. But it was the mission of the Persian people to conquer these. The first race to take an interest in the external world was the ancient Persian people, on whom the historical one is based. If the Indian culture had remained alone, we might have received wonderful achievements in... /gap; but all that industry and trade have gained for the good of humanity would not have come to us. This was the real mission of the Persians. They were the first to lay hands on the physical earth; the first traces of agriculture appeared.

These people also needed another proclamation. It received the same through that great individuality who is called Zarathustra or Zoroaster. We do not mean the personality that history designates and, in its manner, applies to a series of similar personalities following one another, and relatively late ascribes to the historical Zoroaster. Also... /gap] already names this leader of Persian culture 5000 years before the Trojan War. But we have to look even further back for this second founder of the post-Atlantic culture, who works for it just as the Rishis worked for the first. Only he had to speak quite differently. The Persian people had in their soul an inclination towards the physical world, therefore they were also exposed to its temptations and inclined to consider the external sensual as the only thing, not recognizing that behind it there is also a spiritual.

The ancient Persian people had little of the traditions that the Indian people possessed. Zarathustra also had to speak of the Sun in a similar way to the Rishis, of the Sun behind which is the Vishva Karman; but it had to be done much more vividly. He told them something like this: In that which appears to you as sunlight, there lives something that also lives in you as the excellent, that which you sense in the soul as your own inner being. The sun is the garment of a being of which there is something similar in your own life. — This inner essence of the physical was called the aura, and that which, as spirit, underlies the physical sun, he called the great aura, or Ahura Mazdao, from which the name Ormuzd was then derived. This is the god who lives in the sun and of whom an image lives in the human soul. Zarathustra pointed to him as the helper of man. When man lays hands on the physical world, cultivates it, draws fruit from it and gains nourishment from it, Ormuzd is the helper. He is your helper – this is how Zarathustra characterized the great sun spirit for his followers; and the spirit that deceives people, so to speak, about the fact that there is a spiritual aspect behind this material world, that incites people not to believe in it, he called the enemy of man: Ahriman, that is the opponent of the great sun aura.

In this way, he pointed out that a spiritual underlies all that is sensual. He pointed out that man is placed in the midst of this battle between light and darkness; that man is called to be a servant of the spirit of light by transforming the earth into an image of spiritual wisdom. He pointed to the physical world as something that not only hid but proclaimed the spiritual world. Zarathustra taught: But you must not seek for the spirit that is your helper only behind the world of sense; it is contained in all sense-world and when the time is ripe for it to show itself, to become manifest in a way that man can grasp and visualize, then it will appear. That was his teaching and he proclaimed it with wonderful words. Only a stammering is it, what one of it about so rendered:

I will speak, listen and hear me, you who long for it from far and near; I will speak, because he will be revealed in days to come. No longer shall the false teacher instill deception into the souls of men, the evil one who has confessed bad faith with his mouth. I will speak of that which is highest in the world, that which has taught Vishva Karman, the greatest of mankind. And he who does not want to hear my words will experience evil when in the course of time the spiritual will be proclaimed on earth.

We then come to the later post-Atlantean cultures and proceed to the third post-Atlantean – the Egyptian culture, in the time in which the ancient Egyptian culture flourishes. Today, we can only give a very small excerpt of it in terms of its spiritual and psychological content. For this culture, the question arose religiously: How does the individual soul that dwells in us, that has arisen from the spiritual and psychological home, relate to the spiritual that permeates the world?

In ancient times, man still partially reached into the spiritual world; now, however, man increasingly prefers to gain what external culture brings, and so we see in the third cultural epoch, in the Chaldean-Babylonian-Assyrian on the one hand and in the Egyptian on the other, how a further conquest of the physical world took place. We see how man no longer looked up at the starry sky to say: Maya lives in this one and behind the stars the actual spiritual, the Brahman —, but now people looked carefully at the course of the stars, and a wonderful science arose. In the movement of the stars, in their figures, man recognized an external realization of the intentions of the spiritual beings. Man gained interest in the sensory world in order to experience the divine through it. Now the sensory world had become the physiognomic expression of the divine for him. Thus, with geometry, the earth was also conquered. From the spiritual heights, man penetrated more and more into the sensory world with his knowledge. As a result, he became increasingly estranged from the spiritual world. The consequence was that completely different views had to arise about the connection between man and the spiritual.

The relationship between the human soul and the spiritual world is depicted in the Egyptian religion in the Osirissage. This recounts that Osiris ruled in the world. However, he was too good for his rule to remain on earth, so he was overcome by his hostile brother Typhon and placed in the coffin. His wife Isis could no longer save him and instead raised his son Horus. Osiris ascended into the spiritual world. The legend thus reports: This divine figure once lived on earth as a companion of men, but then had to withdraw into the spiritual world. This world was then given a kind of representative in the child Horus. — The ancient Egyptian was told that when he passed through the gate of death, he would not only be united with Osiris, but his soul itself would become Osirian, itself an Osiris, woven together with him. Man becomes spiritualized, becomes Osirian himself. If man had to say to himself: I belong with my innermost being to the spiritual world —, then he had to say to himself again: veiled is my connection with the spiritual world; but when it is taken from me, the veil, then I will be reunited with the spiritual world; because when the attempt was made with Osiris to put him in a box, he was transported to the spiritual world.

The Egyptian was aware that a Divine-Spiritual being lived in his soul, and that he could only be united with it after death. Only then would he become Osiris himself. The being that will be united with you as Osiris cannot take shape in this world, but it will take shape one day and exist in the physical world.

Thus we see in this third epoch how the prophecy continues. What the Rishis indicated to the Indians as Vishva Karman, what Zarathustra indicated to the Persians as Ahura Mazdao, that saw in Osiris the confessor of the Egyptian religion and predicted that this being would one day appear.

Let us now take a look at the fourth epoch, the Greco-Latin or Greco-Roman epoch. The conquest of the physical world goes even further there. Man has come so far that he is able to form a kind of marriage between what is experienced in the spirit and what becomes an event in the outer physical world. We see this in art, which is something for humanity, which is a reflection of the spiritual in all parts of matter at the same time. In Greek art, we see the spiritual connected to the external material as in a marriage. The greatness of the Greek temple is based on this. It is the direct imprint of what lived in the soul of the people of that time.

We can understand this principle of Greek art by observing the difference between a Greek temple and a Gothic cathedral. What is the difference? A lonely building, with the image of a god, far and wide no people, and yet a complete totality. This is how we find the Greek temple; its architecture speaks to us, and we say: It is the house of the god who dwells within, even when there are no people there. No people are needed in this temple.

With the Gothic church it is quite different. This is not meant as a criticism; each thing is in the right proportion to its purpose. With its pointed arches, its entire composition is only complete when the faithful multitude is inside. That is part of it. Such a comparison can truly symbolize how that marriage in Greek art between matter and spirit has been consummated.

And if we look at the Roman world, we see how the individual personality expresses the learning of the value of the physical world. And we can go even further back, to the Greek polis, to see how the concept of citizenship arose, which actually only comes to full expression in the Roman world and which can only be clearly recognized by going back comparatively to what the ancient Indian felt. While for him what was in the physical world was only a shadow of the real world and reality only existed in union with Brahman, just as for the Egyptian with Osiris - the Roman wanted to stand firmly in this physical world by feeling like a citizen.

An ancient Indian could never have understood a deity dwelling in the physical body, because the physical world was a shadow image of the spiritual one for him. The human personality only became fully understandable in the fourth epoch; therefore the predestined entity could only enter at this time. It was none other than the Christ, of whom the Rishis had spoken as the Vishva Karman, who at that time was only comprehensible in the spiritual world and who, in the epoch in which the physical world was most conquered, was realized here as a human being among humans.

This was prepared by the fact that people were sharply reminded of what constitutes the innermost nature of the person who actualizes such an entity. Hence the words: “If you do not believe Moses and the prophets...” (John 5:46-47, Luke 16:31). And anyone who understands John knows that in the “I am that I am” (Ex 3:14), the “ejeh asher ejeh” of Moses, nothing else should be proclaimed as the Christ, not should be talk not of the God of Yahweh, but of the prediction of the Christ: You shall acknowledge a God who can be grasped in the sensual world, who lives and weaves in everything around you, in lightning and thunder, in plants and minerals, in the whole world around you — If you want something that can be understood by you, how it lives and weaves, then you have to listen to that peculiar sound where the soul speaks to itself: “I am,” then you have to listen to your ego - that is the best expression at the same time for the image of the Godhead. What lives in every human being also lives as the all-pervading God; this also appeared in the greatest human being who walked the earth, the Christ. This divine essence appeared in the fourth cultural epoch.

Thus we see how the wisdom of the religions weaves and strives forward, like the leaf to the petal that holds the fruit, so we see that what the ancient Rishis taught is becoming more and more mature until it appears as the fruit in the man of God who walks the earth; and we see the necessity of progress in it. We see how, in certain respects, Christianity does indeed contain the same as the other religions; how it contains the unified, but again in a different form. Therefore, he is wrong who says that it depends on the same teaching being in it as in the other religions. As long as it depends on the content of the teaching, one can say that. But where the spiritual world-view is proclaimed as a teaching, as the ancient Rishis had to do, as Zarathustra and the leaders of the Egyptian Hermes religion, the leaders of the mysterious mysteries did, we have the same thing that we also prove in the commandments of Christ, yes! But to recognize that which the other religions only spoke of, that this is the Christ; to understand, to grasp a spiritual phenomenon as a personality, to understand the Christ, not just the teaching, that is what makes Christianity different.

When religions speak of the Logos that can be taught, Christianity must speak of the human Logos who has become the bearer of the religion. What previously could only be taught was now lived. The life itself of this teaching is the essence of Christianity. So those religious leaders could say of themselves: “I am the goal and the way.” Those leaders, a Zarathustra, a Moses could have said: “I am the way and the truth” — but only Christ could say: “I am the way, the truth and the life.” (John 14:6)

The wisdom at the core of all religions has become fruit in Christianity and thus seed. As we have now sought the origin of Christianity in the religions, tomorrow we want to talk about the future of Christianity, because it is as true that it contains the fruit of all other religions as it is that it contains the seed for a great development, because although almost two millennia have passed since the appearance of the personality of Christ on earth, we are only at the beginning of Christianity.

Thus we see how, in our age, people have gradually sought a connection with the Divine-Spiritual and look into what all peoples have felt to be the wisdom core of their religion. We recognize why this contains the power and strength that gives people the hope of achieving their goal.

Anyone who looks into the spiritual life of people in this way dares to add to the words of a great poet, Goethe's beautiful words:

Soul of man, how art thou like the water, Fate of man, how art thou like the wind,

evoking the idea that the life of the soul surges up and down like the waves of water whipped by the wind.

But he who contemplates the power that is in the life that flows through men adds: it is true that the wind whips the waves; but it is also true that the wind, the air, is permeated by light, and the light-filled air contains the element that conjures all sprouting life out of the earth. It is true that water, permeated by warmth, is driven up and becomes a cloud and comes down again as rain.

Man's soul is like water. It comes from heaven and rises to heaven. But it is also true that the blessing of prosperity comes from the fact that water, permeated by fire, has a blessing effect, and that in the same way, man's soul can be aglow with that fire of the ego, which feels akin to the light that rules through destiny and is comparable to the wisdom that permeates the world. Then the world of the soul will be filled with the feeling of divine wisdom. Thus the soul is something that may indeed fluctuate up and down, but is certain of its destiny and of its inner strength.

My dear attendees! There are certain circles in our present time that claim to be grounded in the latest science and then try to look at Christianity from this point of view, especially in terms of what it could still be for today's people, especially for people in the future. Today, however, we shall not be speaking of these considerations, which sometimes lead to a complete negation, to an obliteration of the Christian conviction, but we shall be considering Christianity from the standpoint of spiritual science or theosophy, as this spiritual research has come to be called, with a view to its effectiveness in the future.

Yesterday we tried to consider the religious development of humanity; today this consideration should culminate in seeing the various religious currents developing and reaching a kind of climax in what is called the Christ impulse.

The misunderstanding that Theosophy is to be understood as a new religion, or as a religion at all, cannot be dispelled often enough. It should be seen as a tool for understanding religions, for seeking the essence in the successive religions. In relation to Christianity, too, spiritual science takes on the role of a tool for understanding it in its full significance.

However, it comes to a different conclusion than that of a negation. That which has emerged as the fruit of religious development has been the most powerful earthly impulse. And the deeper theosophy delves into its inner core, the more it must come to the realization that, despite almost 2,000 years of development of historical Christianity in feeling, sentiment, and interest, Christian development is just beginning within the unfolding of the earth, and that Christianity has within it forces and impulses that point to a broad earthly perspective. This should be the content of our reflection today.

To do this, we will now have to talk about the essence of Christianity. Much of what is distinctive and fundamental, much would have to be said if the whole scope is to be outlined only very briefly, with the intention of one of the characteristic properties of this impulse coming before our soul, which can particularly illustrate this principle.

It is best characterized by the words that describe the contrast between the old law and the new freedom that came into Christianity through the Pauline law. Superficially, this can be characterized as follows: humanity, in its millennia-long development, has gradually become ripe for an ever more intense shaping of its inwardness. In all peoples in earlier stages of development, one finds that the sense of self, the sense of independence, has come very slowly and gradually. Therefore, the basic impulse of Christianity has not always been present in humanity, as it occurred at the beginning of our time. Today's human being can no longer become aware that the way he perceives himself as an independent being, as a being with his own impulses, is something that has only emerged. Among all peoples, however, we have such a starting point that the individual does not feel himself to be an individuality in this intense way, but as a member of a tribe, a people or some other community. Every person of every nation felt this way; he did not say “I” to himself as every person does today. Rather, he said “I” to the whole group, to the whole community, the tribe, the people, as the finger would say “I” to our whole organism, not to itself, if it could speak, would have to consider itself as an organ of a soul-I.

You can still feel this when you read that unique and wonderful product of history, Tacitus' “Germania”. There you can read how the Cheruscan, the Cheruler, knew and felt himself more as a member of his tribe than as an independent ego.

The human soul is only gradually becoming centralized; that is why we also find that in that great culture that prepared for Christianity, within the Hebrew culture, Moses wanted to say something very special with the words: “I and Father Abraham are one”, something with which he pointed to the progenitor of the whole people. For the ancient Hebrew believer, the word meant a great deal: “I and Father Abraham are one.” The blood that flowed from the progenitor of the people was something by which the individual felt supported; he looked in awe and reverence to the source from which he and the other people flowed. It was as if there were a common self, a group self, hinted at in the reference to the father Abraham. I am immersed in it; in the stream of blood flowing down through the generations, I feel as if I am in a continuous one, while in my being between birth and death everything is transient.

What was felt as one in a whole became more and more relaxed, and the result of this was love; and this was therefore connected to feeling one with the whole. What was akin was drawn from person to person. During the education on earth, man should develop more and more in love, and so we see how the individual is more and more separated from the whole. If it had remained only with this separation, if another impulse had not also come into the development of mankind, what would have become of it?

Even within the old Hebrew confession, it was necessary to regulate human coexistence by external commandments, which would have drifted apart more and more if the ego had increasingly separated itself from its whole. The Christ impulse fell into this development of humanity. People no longer reckoned with the old blood ties; they reckoned with the human being as an ego-being. Therefore, Christ substituted for the old Hebrew saying, “I and Father Abraham are one,” the significant saying, “I and the Father are one” (John 10:30); that which lives in me as an I-being is not only one with an earthly being linked to me by blood ties, but one with a spiritual being.

There is a spiritual essence that underlies all physical existence, and every single ego is also one with this essence. Independently of our other connections, each of us has gained a connection with the spiritual Father principle of the universe.

Before Abraham was, the “I am” was (John 8:58),

that is, there is something in man that is eternal, immortal, that was there in each of us before anything visible was there; before Abraham was there, this spiritual was there.

In every individual ego is a source of activity, of action, of understanding of the world. This had to arise in every human being. When the individual is drawn to seek his connection with the Christ, the human being must be given the opportunity to replace the old love with a new love, a spiritual love that is independent of all blood ties, a love that arises from every soul and goes from every soul to every soul.

Through Christ, a new impulse entered into the development of the earth. When this impulse has fully come to life, it will bring love into every soul and enable every soul to find the right relationship to the world, the right love for people. And it is precisely in this sense, in this respect, that we are at the beginning of Christianity. Through this process of coming to life, every ego becomes freer and freer. Paul said:

We must not understand this Christianity in such a way that the old is repealed by the new freedom, by that love, which is a spiritual one; the new love does not want to take something, not dissolve, not destroy the old, but keep the old and still add something new, it should not impoverish the old, but enrich it. The love of one human soul for another is added to blood and kinship ties. This new love, which will ultimately embrace all people when the earth reaches its goal, is the Christ impulse. It is the impulse of the earth-embracing brotherhood and therefore at the same time the content of all that man can conquer on earth.

When Christ appeared, the remnants of ancient wisdom existed; the connoisseurs of religious secrets had a goal. And we find it wonderfully expressed in the early Christian period, when all those equipped with ancient wisdom approach to give expression to Christianity. How did they conceive the relationship between what could be known from the old creeds and Christ Himself? Something quite extraordinary appeared in the Christian being of Jesus of Nazareth. In what the Rishis called Vishva Karman, in what Zarathustra referred to as Ahura-Mazdao, and again in the Egyptian Hermes teaching, where it is said: When the soul passes through the gate of death, it becomes one with Osiris, in that which points to becoming one with Osiris – in all of this, reference is made to the one great being that appeared in the Jesus of Nazareth. And the old sages had the mood in their minds: we must use everything that the old founders of religions have said in order to understand this unique phenomenon.

In that circle, for example, they called Gnosticism whatever was needed to bring together all human perceptions in order to comprehend the Christ. It was far, far removed from today's negating science, which seeks to grasp the uniqueness of the Christ appearance in trivial terms of material life. This was roughly the kind of education that the first Christian teachers gave to the confessors: that no wisdom can reach high enough to comprehend the Christ appearance. This mood also speaks from the Pauline letters and lasts until the fourth and fifth centuries with those who understand Christianity, not with those who corrupt it. What could be taught in this way came into the world as the first fruit of Christianity.

Then came the great phenomena of the Middle Ages. Of course, one could also enumerate the dark sides. But today we want to point out the greatness in the development of the Middle Ages; for the other falls away from the tree of development, the great continues to grow.

What the Christ was, is shown to us in the first stage. In the second stage, the Central European peoples enter into Christianity. A new time begins for Christianity. There we see that much-maligned science of the Middle Ages, which, as a real science, starts from a very definite principle, which one should not mistake. It has the feeling that filled Christianity at the beginning, that the figure of Christ is in harmony with the entire supersensible world in its individual manifestations. The Christian scholars of the Middle Ages regarded it as their task to apply all human ingenuity to understanding what happened in Palestine and how it relates to the entire supersensible world.

An enormous amount of thought has been given to how Christ is connected to the spiritual world and how the other spiritual entities that lie behind this physical world are connected to him, how the good and bad sides of human nature are present in them. So much acumen has been applied to it that modern times consider it far too astute and regard everything that has been applied to it as a scholastic construct, as a fine exercise of the human mind applied to an object that one has accepted as a revelation and to which one should not apply reason. Today, philosophy is so proud to appeal to this intellect and does not go along with this insubstantial scholastic web, and it is regarded as something overcome, which such Christian science of the Middle Ages was. Let us take a moment to consider a point of view – which does not really need to be – to see what is meant by scholastic contemplation. Let us say that it is not at all important to know how Christ relates to the spiritual world, and let us look only at the one thing that cannot be denied historically: that the educated people of the Middle Ages did turn their minds to these problems in the most ingenious way. No matter whether the mind was applied to worthy or unworthy problems, it was educated in the process, educated in something that would not otherwise have developed into human abilities. Let us ask: What has become of it? We see how the intellect of the fifteenth and sixteenth centuries was able to initiate the modern progress of the material world. For those who are not caught up in prejudice, it is clear that everything we have of much-admired modern science, practice and culture is due to the intellect trained through the Middle Ages. Why was Copernicus able to think so well, to move this intellect so well that he gained the new view of the heavenly bodies? Because the strength of the intellect emerged from this school. Let us now ask: where did the spirit of Kepler, the ingenuity of Galileo, the reformatory power of Giordano Bruno come from? If we look at what these minds have been able to achieve, we find that their powers have been ignited by the Christian development of the Middle Ages.

What, then, has modern science brought us? Where does today's industry get the possibility to shape itself in its power elements as it is? What has modern trade and commerce brought? It is the thought forms that underlie everything, and they have grown out of the Christian education of the Middle Ages.

We may rightly stand in awe before a technical wonder such as the Gotthard tunnel. Who built it? We ask, not according to outward appearances, but according to the inner essence, for those who built it were guided by those who understand such things. But what must one understand in order to be able to create such a wonder? One must understand what a mind like Leibniz's has laid the foundation for this science. By finding this way of calculating, by incorporating it into all of modern thought, did he not help build the Gotthard Tunnel and all of modern culture? Where else but in the lonely room of the thinker does all this come from? Imagine Leibniz without the entire education of the Middle Ages! If you want to think in real terms; the abilities for all modern culture, insofar as they are intellectual, owe their development to the point in time when Christianity became established in the Central European world.

At first, so to speak, it is spoken to those who are contemporaries, the followers of Jesus of Nazareth, of what is physically present, then of what memory has preserved. Then what has developed as an ability emancipates itself and founds all of modern culture.

But we have only come to ourselves with this. We see, however, that Christianity is, in a sense, internalizing itself, moving into people; first as something external that is unthinkable without someone pointing to Jesus of Nazareth, who lived and died in Palestine. It is said that one cannot prove or come close to him through reason. Attention is drawn to facts, to people who have laid their hands on the wounds. Care is taken to point this out, and to those who still sat at the feet of the apostles, who have had the appearance of Christ. — This gradually disappears and gradually moves into the interior.

With Nicholas of Cusa and in science up to Copernicus, up to Galileo and Kepler, everywhere we find that the human intellect is considered capable of grasping what has happened. And further on, we see how the ability, the keen sense that developed in the Christian object, breaks free and becomes modern thinking, the way of life of our new science.

And let us ask: Where is the arsenal of the sharpness of thought and criticism that enabled, for example, David Friedrich Strauß to fight Christianity so strongly? Where is the arsenal of the acumen that gave rise to the whole of biblical criticism? The Christian development itself is the arsenal for these thoughts. Even the critics who turn against Christianity owe their abilities to Christian development. If you take the modern point of view, you will deny it, but for those who actually go through the development, this development becomes proof that cannot be stronger.

Among all the forces that developed and brought the power and splendor of our culture, something else developed that Christianity was to carry even further into the human interior, into the depths of the human soul. In the middle of the Middle Ages, in people like Johannes Tauler, Meister Eckhart and Angelus Silesius, we see this. We see how these people speak of a Christian manifestation that is no longer based on external facts, nor on memories, nor does it appeal to the intellect, but to the deepest part of the human being: the human ego, by their fervor point out that the Christ impulse can flare up in every ego, that which Paul himself so significantly presented as the Christ in man (Gal 2:20); it can flare up in each and every individual.

We are entering a phase that can prepare a new era for the future. Master Eckhart particularly pointed to the human ego that can experience the Christ within itself. But with such minds, we cannot merely speak of an inner, abstract Christ. Yes, it would suit our moderns to say: We do not care about the outer historical Christ. If he is born within, what do we care about the historical Christ! It is thoughtless to say that he could exist within without the outer Christ.

We need only call another thought before our soul. How often is it repeated today in the subjective school of philosophy: Without the eye, there is no light. Certainly, the blind are not born seeing. Without the eye, the world around us would be colorless; without the ear, there would be no sounds for us. But now let us consider the other side of the matter, the very simple fact that appears again and again when such things are mentioned. There are animals with eyes; they change their way of life, moving into dark caves. There they do not need to see; the eyes atrophy. Other organs become strong, which they need. Only rudiments of the eyes remain. The eyes are reduced by the absence of light.

Likewise, the eyes were only formed in the course of evolution. That is why Goethe, who saw deeply into these things, says: The eye has been formed in the light for the light. From indifferent organs, the light has gradually formed the eye. Once upon a time in prehistoric times, man was such an organism that there were indifferent points; through the light, the eye has been brought out of it. That is why the same Goethe, who spoke the beautiful word:

If the eye were not sunlike, the sun could not behold it,

Just as there is a light-sensitive power in the eye, so in the soul there is a power that is sensitive to Christ, the power that can perceive the mystical Christ. But how can it develop further in the world? — in the historical Christ! For the mystical development of Christ, He had to be there as an objective entity, as the historical Christ. He had to be there first as the historical Christ, because only from the objective spiritual power does the power come from which the Christ-sensation can come, from which the Christ-experience arises.

Just as the eye perceives sunlight, so the Christ-experience is formed through Christ Himself. When the time comes for the Christ-experience to enter into the evolution of the earth, this experience of Christ in the I will be led more and more to the realization of the great historical figure of Christ. He will be experienced as the eye experiences light. This great ideal now stands before us, and it is through this that I can best point to the future of Christianity.

Let us first look back at the foundation of Christianity. How did it come about? Critics like to refer to the first three gospels to see the Christ in human form because it embarrasses them to look up to the higher, the unattainable. But let us look at the one who has seen the Christ in his true form. Who could know best? — Who has experienced it! — We do not want to disparage the first three Gospels, certainly not.

But let us look further. Did what Saul experienced in Palestine turn him into Paul? Only the event of Damascus (Acts 22:6-8), through which he was transported out of the sensual world, enabled him to experience that this Being, who walked, was crucified and died in Palestine, is real. That the same One who bled on the cross can be found by the spiritual eye is what transformed Saul into Paul.

No one who does not truly appreciate the fact that only the Christ is recognized through supersensible perception and knowledge, through beholding into the spiritual world, can comprehend him. The one who develops the slumbering spiritual eyes and ears can do so. In Paul's case, it happened as if by grace, as if by premature birth, that he was called to see into the spiritual world and to see the Christ who lives there.

This is what will be understood again after the internalization of Christianity to the extent that Christianity will be experienced again. Theosophy or spiritual science is nothing other than the knowledge and message of what can be experienced in the spiritual world. What the spiritual researchers see in the spiritual world is put into words, taught. In the spiritual world, Paul once found the Christ, and in the spiritual world, all true theosophy will find the Christ.

If spiritual science has a future, if it penetrates to the hearts and feelings of people, then it will open up this world to them. And so, like a spiritual fluid, the whole world will be permeated by the Christ-being, that being which is at the same time the historical being, and so imperishable! Only little by little can our time fulfill what Christianity has as an impulse: the whole truth, the whole power and whole love of the Christ.

Only gradually can this be absorbed by the human being. But the more the human ego lets the Christ speak through it in its actions, loves and wills, the more it will learn to do so. We envision the time when peace in people, when the Christ principle has been established, as an ideal. The more people in whom it occurs, the more light the impulse brings into each individual, and the more people have the ability to let brotherly love enter the world. Always preach brotherly love! If the practical principle is not there, it is like preaching to the stove; just burn nicely, dear stove, and do not put any fuel in it. No matter how much you preach, it will not get warm. But if you put wood in and light it, then you don't need to say much. It is the same with people: however much you preach about brotherly love – you can't preach morality in that way – give the soul fuel, put the positive into the soul, which can be kindled by contemplating the great Christ-soul, and the spiritual bond will flow from every soul from person to person. In this way you establish brotherhood by making accessible to every soul what the Christ principle is in its essentiality; if we understand Christianity in its spiritual principles, if we take up the Christ in our soul, we bring about that future which we have in mind as the true goal of the earth.

In Christianity we can find much of what it has already given to humanity; but much more we can find. The deeper we shine a light into it, the more can be brought out. It is greater than anything we can teach today. True are the words that the creator of Christianity has said:

I still have many things to say to you, but you cannot bear them now.

Therefore, we can consider Christianity as a living source, as something that always has something new to teach. If we discover Christianity as Paul discovered it, we recognize the word:

I am with you always.

Let us learn from the Christ who is with us always!

If we immerse ourselves in the spiritual development of the earth, we will find him in all time; then we can learn from the same one who lived on earth, who can still be seen today as a living being in the spiritual world, who for all time on earth has given a principle that can always be found, from which everyone can always learn and always find it. This is the significance of Christianity for all future on earth.

[ 1 ] During our last meeting here some time ago we spoke of the deeper currents of Christianity with particular reference to the Gospel of St. John and of the great images and ideas accessible to man when he reflects deeply upon this unique text. More than once it has been emphasized that the very depths of Christianity are illuminated by that Gospel and some of those who have heard lecture-courses on the same subject might feel inclined to ask: If the viewpoint reached through studying the Gospel of St. John may truly be called the most profound, can it be widened or enriched in any way by study of the other three Gospels of St. Luke, St. Matthew and St. Mark? Again, those who tend to be mentally lazy might ask: If the deepest depths of Christianity are to be found in the Gospel of St. John, is it still necessary to study Christianity as presented in the other Gospels, especially in the apparently less profound Gospel of St. Luke?

[ 2 ] Anyone who might put this question believing such an attitude to be worthy of consideration would be labouring under a complete misapprehension. The scope of Christianity itself is infinite and light can be shed upon it from the most diverse standpoints. Furthermore, as the present course of lectures will show, although the Gospel of St. John is a document of untold profundity, there are facts which can be learnt from the Gospel of St. Luke and not from that of St. John. The ideas which in the lectures on the Gospel of St. John we came to recognize as among the most profound in Christianity, do not by any means comprise all its depths. It is possible to penetrate these depths from another starting-point altogether, basing our studies on the Gospel of St. Luke viewed in the light of Anthroposophy.

[ 3 ] Let us once again recall facts in support of the statement that there is something to be gained from the Gospel of St. Luke even if the depths of the Gospel of St. John have been exhaustively studied. A fact revealed to the student of Anthroposophy by every line of the Gospel of St. John is that records such as the Gospels were composed by individuals who, as initiates and clairvoyants, possessed deeper insight than other men into the nature of existence. In everyday parlance the terms ‘initiate’ and ‘clairvoyant’ may be synonymous. But if our studies of Anthroposophy are to lead us into the deeper strata of spiritual life, we must distinguish between one who is an ‘initiate’ and one who is a ‘clairvoyant’, for they represent two distinct categories of human beings who have found their way into the spheres of super-sensible existence. There is a difference between an initiate and a clairvoyant, although an initiate may at the same time be a clairvoyant, and a clairvoyant an initiate of a certain grade. To distinguish with exactitude between these two categories of human beings you must recall the facts described in my book Knowledge of the Higher Worlds and its Attainment, remembering that strictly speaking there are three stages on the path leading beyond ordinary perception of the world.

[ 4 ] The first kind of knowledge accessible to man can be described by saying: he beholds the world through his senses and assimilates what he perceives by means of his intellect and the other faculties of his soul. Beyond this, there are three further stages of knowledge, of cognition: the first is the stage of Imagination, Imaginative Cognition, the second is the stage of Inspiration, and the third is the stage of Intuition—but the term ‘Intuition’ must be understood in its true sense.

[ 5 ] The faculty of Imaginative Cognition is possessed by one before whose eye of spirit all that lies behind the world of the senses is unfolded in mighty, cosmic pictures—but these pictures do not in the least resemble anything we call by this name in everyday life. Apart from the difference that the pictures revealed by Imaginative Cognition are independent of the laws of three-dimensional space, other characteristics make it impossible for them to be compared with anything in the world of the senses.

[ 6 ] An idea of the world of Imagination may be gained in the following way. Suppose someone were able to extract from a plant in front of him everything perceptible to the sense of sight as ‘colour’, so that this hovered freely in the air. If he were to do nothing more than draw out the colour from the plant, a lifeless colour-form would hover before him. But to the clairvoyant such a colour-form is anything but a lifeless picture, for when he extracts the colour from the objects, then, through the preparation he has undergone and the exercises he has practised, this colour-picture begins to be animated by spirit just as in the physical world it was filled by the living substance of the plant. He then has before him, not a lifeless colour-form but freely moving coloured light, glistening, sparkling, full of inner life; each colour is the expression of the particular nature of a spiritual being imperceptible in the world of the physical senses. That is to say, the colour in the physical plant becomes for the clairvoyant the expression of spiritual beings. [ 7 ] Now imagine a world filled with such colour-forms, reflected in manifold ways and in perpetual metamorphosis; your vision must not be confined to the colours, as it might be when confronting a painting of glimmering colour-reflections, but you must imagine it all as the expression of beings of soul-and-spirit, so that you can say to yourselves: ‘When a green colour-picture flashes up it expresses to me the fact that an intellectual being is behind it; or when a reddish colour-picture flashes up it is to me the expression of a being with a fiery, violent nature.’ Now imagine this whole sea of interweaving colours I might equally well say a sea of interplaying sensations of tone, taste, or smell, for all these are the expressions of beings of soul-and-spirit behind them—and you have what is called the ‘Imaginative’ world, the world of Imagination. It is nothing to which the word ‘imagination’ (fancy) in its ordinary sense could be applied; it is a real world, requiring a mode of comprehension different from that derived from the senses.

[ 8 ] Within this world of Imagination you encounter everything that is behind the sense-world and is imperceptible to the physical senses—for instance, the etheric and astral bodies. A man whose knowledge of the world is derived from this clairvoyant, Imaginative perception, becomes acquainted with the outward aspect of higher beings, just as you become acquainted with the outward, physical aspect of a man in the physical world who, let us say, passes in front of you in the street. You know more about him when there is an opportunity of talking with him. His words then give you an impression differing from the one he makes upon you when you look at him in the street. In the case of many a man whom you pass by (to mention this one example only) you cannot observe whether his soul is moved by inner joy or grief, sorrow or delight. But you can discover this if you converse with him. In the one case his outward aspect is conveyed to you through everything you can perceive without his assistance; in the other case he expresses his very self to you. The same applies to the beings of the super-sensible world. [ 9 ] A clairvoyant who comes to recognize these beings through Imaginative Cognition knows only their outward aspect. But he hears them give expression to their very selves when he rises from Imaginative Knowledge to Knowledge through Inspiration. He then has actual intercourse with these beings. They communicate to him from their inmost selves what and who they are. Inspiration is therefore a higher stage of knowledge than Imagination, and more is learnt about the beings of the world of soul-and-spirit at the stage of Inspiration than can be learnt through Imagination.

[ 10 ] A still higher stage of knowledge is that of Intuition—but the word must be taken in its spiritual-scientific sense, not in that of day-to-day parlance, when anything that occurs to one, however hazy and nebulous, may be called ‘intuition’. In our sense, Intuition is a form of knowledge thanks to which we not only listen spiritually to what the beings communicate to us, but we become one with the very beings themselves. This is a very lofty stage of spiritual knowledge for it requires, at the outset, that there shall be in the human being that quality of universal love which causes him to make no distinction between himself and the other beings in his spiritual environment, but to pour forth his very self into the environment; thus he no longer remains outside but lives within the beings with whom he has spiritual communion. Because this can take place only in a spiritual world, the expression ‘Intuition’, i.e. ‘to dwell in the God’ is entirely appropriate. Thus there are three stages of knowledge of the super-sensible worlds: Imagination, Inspiration and Intuition.

[ 11 ] It is possible, of course, to attain all these three stages of super-sensible knowledge, but it may also be that in some one incarnation the stage of Imagination only is reached. Then the spheres of the spiritual world attainable through Inspiration and Intuition remain hidden from the clairvoyant concerned. In our present age it is not usual for a person to be led to the higher stages of spiritual experience before having passed through the stage of Imagination; it is hardly possible for anyone to omit the stage of Imagination and be led at once to the stages of Inspiration and Intuition. But what would not be appropriate to-day, could happen and actually did happen in certain other periods of the evolution of man.

[ 12 ] There were times when Imagination on the one hand and Inspiration and Intuition on the other were apportioned to different individuals. In certain Mystery-centres there were men whose eyes of spirit were open in such a way that they were clairvoyant in the sphere of Imagination and that world of symbolical pictures was accessible to them. Because with this grade of clairvoyance, such men said: ‘For this incarnation I renounce the attainment of the higher stages of Inspiration and Intuition’, they made themselves capable of seeing clearly and with exactitude in the world of Imagination. They underwent much training in order to develop vision of that world. [ 13 ] But one thing was essential for them. Anyone who wants to confine his vision to the world of Imagination and gives up any attempt to advance to Inspiration and Intuition, lives in a world of uncertainty. This world of flowing Imaginations is, so to say, boundless, and if left to its own resources the soul floats hither and thither without being really aware of its direction or goal. In those times, therefore, and among peoples where certain human beings renounced the higher stages of knowledge, it was necessary for those whose clairvoyance had reached the stage of Imagination to attach themselves with utter devotion to leaders whose capacities of spiritual perception were open to Inspiration and Intuition. For Inspiration and Intuition alone can give such certainty in regard to the spiritual world that a man knows with full assurance: Thither leads the path—towards a definite goal! Without Inspiration it is not possible to say: There is the path; I must follow it in order to reach a goal! Whoever, therefore, cannot say this must entrust himself to the wise guidance of someone who says it to him. Hence in so many quarters it is constantly emphasized, and rightly so, that whoever rises, to begin with, to the stage of Imagination, must attach himself inwardly to a Guru—a leader who gives both direction and aim to his experiences. [ 14 ] It was also advisable in certain epochs—but this is no longer the case to-day—to allow other individuals to omit the stage of Imagination and to lead them at once to Inspiration or, if possible, to Intuition. Such men renounced the possibility of perceiving the Imaginative pictures of the spiritual world around them; they lent themselves only to such impressions from the spiritual world as issue from the inner life of the beings there. They listened with their ears of spirit to the utterances of the beings of the spiritual world. Suppose there is a screen between you and another man whom you do not see but only hear him speaking behind the screen. It is certainly possible to renounce pictorial vision of the spiritual world in order to be led more quickly to the stage of hearing the utterances of the spiritual beings. No matter whether a person sees the pictures of the world of Imagination or not—if he is able to apprehend with spiritual ears what the beings in the spiritual world communicate regarding themselves, we say of him that he is endowed with the power to hear the ‘inner word’—in contrast to the outer word used in the physical world between man and man.

We can thus conceive that there are people who, without beholding the world of Imaginations, are endowed with the power to apprehend the inner word and can hear and communicate the utterances of spiritual beings. [ 15 ] There were periods in the evolution of humanity when, within the Mysteries, these two forms of super-sensible cognition worked in co-operation. Each individual who had renounced the faculty of perception possessed by another, could develop greater clarity and definition in his own faculty and at certain periods this resulted in a truly wonderful co-operation within the Mysteries. There were clairvoyants who had specially trained themselves to see the world of Imaginative pictures, and there were others who, having passed over the world of Imagination, had trained themselves to receive the inner word into their souls through Inspiration. And so the one could communicate to the other the experiences made possible by his particular training. This was possible in times when some degree of confidence reigned between one man and another; to-day it is out of the question, simply because of the character of our age. Nowadays one man has not such strong belief in another that he would listen to his descriptions of the pictures of the world of Imagination and then, honestly believing those descriptions to be accurate, supplement them with what he himself knows through Inspiration. Nowadays, everyone wants to see it all himself—and that is natural in our age. Very few people would be satisfied with a one-sided development of Imagination such as was taken for granted in certain epochs. In our present time, therefore, it is necessary for a man to be led through the three stages of higher knowledge without omitting any one of them.

[ 16 ] At each stage of super-sensible knowledge we encounter the great mysteries connected with the Christ Event, about which all three forms of cognition—Imaginative, Inspirational, Intuitive—have infinitely much to say.

[ 17 ] If with this in mind we turn our attention to the four Gospels, we may say that the Gospel of St. John is written from the vantage-point of one who in the fullest sense was an Initiate, cognisant at the stage of Intuition of the mysteries of the super-sensible world, and who therefore describes the Christ Event as revealed by the vision of Intuition. But if close attention is paid to the distinctive characteristics of St. John's Gospel it will have to be admitted that the features standing out most clearly are presented from the standpoint of Inspiration and Intuition, while everything originating from the pictures of Imagination is shadowy and lacks definition. Thus if we disregard what was still revealed to him through Imagination, we may call the writer of St. John's Gospel the messenger of everything relating to the Christ Event that is vouchsafed to one endowed with the power of apprehending the inner word at the stage of Intuition. Hence he describes the mysteries of Christ's Kingdom as receiving their character through the inner Word, or Logos. Knowledge through Inspiration and Intuition is the source of the Gospel of St. John.

[ 18 ] It is different in the case of the other three Gospels, and not one of their writers expressed his message as clearly as did the writer of the Gospel of St. Luke. [ 19 ] In a short but remarkable preface it is said, in effect, that many others had previously attempted to collect and set forth the stories in circulation concerning the events in Palestine; but that for the sake of accuracy and order the writer of this Gospel is now undertaking to present the things which ... and now come significant words ... could be understood by those who from the beginning were ‘eye-witnesses and servants (ministers) of the Word’—that is the usual rendering. The aim of the writer of this Gospel is therefore to communicate what eye-witnesses—it would be better to say ‘seers’ (Selbstseher)—and servants of the Word had to say. In the sense of St. Luke's Gospel, ‘seers’ are men who through Imaginative Cognition can penetrate into the world of pictures and there behold the Christ Event; people specially trained to perceive these Imaginations are seers with accurate and clear vision at the same time as being ‘servants of the Word’—a significant phrase—and the writer of St. Luke's Gospel uses their communications as a foundation. He does not say ‘possessors’ of the Word, because such persons would have reached the stage of Inspiration in the fullest sense; he says ‘servants’ of the Word—people who could count less upon Inspirations than upon Imaginations in their own knowledge but for whom communications from the world of Inspiration were nevertheless available. The results of Inspirational Cognition were communicated to them and they could proclaim what their inspired teachers had made known to them. They were ‘servants’, not ‘possessors’ of the Word.

[ 20 ] Thus the Gospel of St. Luke is founded upon the communications of seers, themselves knowers of the world of Imagination; they are those who, having learnt to express their visions of that world through means made possible by their inspired teachers, had themselves become ‘servants of the Word’.

[ 21 ] Here again is an example of the exactitude of the Gospel records and of the need to understand the words in the strictly literal sense. In texts based upon spiritual knowledge, everything is exact to a degree often undreamed of by modern man.

[ 22 ] But we must now again remember—as always when such matters are considered from the anthroposophical standpoint—that, for spiritual science, the Gospels themselves are not original sources of knowledge in the actual sense. One who stands strictly on the ground of spiritual science will not necessarily take a statement to be the truth simply because it stands in the Gospels. The spiritual scientist does not draw his knowledge from written documents but from the yields of spiritual investigation. Communications made by beings of the spiritual world to the initiate and the clairvoyant in the present age—these are the sources of knowledge for spiritual science. And in a certain respect these sources are the same in our age as in the times just described to you. Hence in our age too, those who have insight into the world of Imagination may be called clairvoyants, but only those who can rise to the stages of Inspiration and Intuition can be called ‘Initiates’. In our present age the expressions ‘clairvoyant’ and ‘initiate’ are not necessarily synonymous.

[ 23 ] The content of the Gospel of St. John could be based only upon knowledge possessed by an Initiate capable of rising to the stages of Inspiration and Intuition. The contents of the other three Gospels could be based upon the communications of persons endowed with Imaginative clairvoyance but not yet able themselves to rise to the stages of Inspiration and Intuition. If therefore we adhere strictly to this distinction, St. John's Gospel is based upon Initiation, and the other three, especially that of St. Luke—according to what the writer himself says—upon Clairvoyance. Because this is the case, and because everything that is revealed to the vision of a highly trained clairvoyant is introduced, this Gospel gives us well-defined pictures of what is contained in the Gospel of St. John in faint impressions only. In order to make the difference even more obvious, let me say the following.

[ 24 ] Although it would hardly ever be the case to-day, let us suppose a man were initiated in such a way that the worlds of Inspiration and of Intuition were open to him but that he was not clairvoyant in the world of Imagination. Suppose such a man met another, perhaps not initiated but to whom the whole world of Imaginations was open. This man would be able to communicate a great deal to the first who might possibly only be able to explain it through Inspiration but could not himself see it, having no faculty of clairvoyance. There are many to-day who are clairvoyant without being initiates; the reverse is hardly ever the case. Nevertheless it might conceivably happen that someone who had been initiated, could not, although possessing the gift of clairvoyance, for some reason or other perceive the Imaginations in a particular instance. A clairvoyant would then be able to tell such a man a great deal as yet unknown to him.

[ 25 ] It must be strongly emphasized that Anthroposophy relies upon no other source than that of the Initiates, and that the texts of the Gospels are not the actual sources of its knowledge. The fount of anthroposophical knowledge is investigated to-day independently of any historical records. But then we turn to the records and compare the findings of spiritual-scientific research with them. What Anthroposophy can at all times discover about the Christ Event without the help of any documentary record is found again in the Gospel of St. John, presented in a most sublime way. Hence its supreme value, for it shows us that at the time when it was composed a man was living who wrote as one initiated into the spiritual world can write to-day. The same voice, as it were, that can be heard to-day, sounds across to us from the depths of the centuries.

[ 26 ] The same can be said of the other Gospels, including that of St. Luke. It is not the pictures delineated by the writer of the Gospel of St. Luke that are for us the source of knowledge of the higher worlds; the source for us lies in the results of ascent into the super-sensible world. When we speak of the Christ Event, a source for us is also that great tableau of pictures and Imaginations appearing when we direct our gaze to the beginning of our era. We compare what thus reveals itself with the pictures and Imaginations described in the Gospel of St. Luke; and this course of lectures will show how the Imaginative pictures accessible to man to-day compare with the descriptions given in that Gospel.

[ 27 ] The truth is that there is only one source for spiritual investigation when directed to the events of the past. This source does not lie in external records; no stones dug out of the earth, no documents preserved in archives, no treatises written by historians either with or without insight—none of these things is the source of spiritual science. What we are able to read in the imperishable Akashic Chronicle—that is the source of spiritual science. The possibility exists of knowing what has happened in the past without reference to external records. [ 28 ] Modern man has thus two ways of acquiring information about the past. He can take the documents and the historical records when he wants to learn something about outer events, or the religious scripts when he wants to learn something about the conditions of spiritual life. Or else he can ask: What have those men to say before whose spiritual vision lies that imperishable Chronicle known as the ‘Akashic Chronicle’—that mighty tableau in which there is registered whatever has at any time come to pass in the evolution of the world, of the earth and of humanity?

[ 29 ] Whoever raises his consciousness into the spiritual world learns gradually to read this chronicle. It is no ordinary script. Think of the course of events, just as they happened, presented to your spiritual vision; think, let us say, of the Emperor Augustus and all his deeds standing before you in a cloud-like picture. The picture stands there before the spiritual-scientific investigator and he can at any time evoke the experience anew. He requires no external evidence. He need only direct his gaze to a definite point in cosmic or human happenings and the events will present themselves to him in a spiritual picture. In this way the spiritual gaze can survey the ages of the past, and what is there perceived is recorded as the findings of spiritual investigation.

[ 30 ] What happened at the beginning of our era can be perceived by spiritual vision and compared, for example, with what is related in the Gospel of St. Luke. Then the spiritual investigator recognizes that at that time too there were seers able to behold the past; and moreover the accounts they give of happenings in their own times can be compared with what is revealed to-day by spiritual investigation of the Akashic Chronicle.

[ 31 ] Again and again it must be realized that we do not have recourse to outer records but to the actual findings of spiritual investigation and that we then try to rediscover these results in the outer records. The value of the records themselves is thereby enhanced and we can come to a decision about the truth of their contents on the strength of our own investigations. They lie before us as, even more faithful expression of the truth because we ourselves are able to recognize the truth. But a statement such as this must not be made without at the same time affirming that this ‘reading in the Akashic Chronicle’ is by no means as easy as observation of events in the physical world! With the help of an example I should like to give you an idea of certain difficulties that may arise.

[ 32 ] We know from elementary Anthroposophy that man consists of physical body, etheric body, astral body and Ego. The moment we are no longer observing man on the physical plane but rise into the spiritual world, the difficulties begin. When we have a human being physically before us, we see a unity formed by physical body, etheric body, astral body and Ego. Whoever observes a human being during waking life has all this before him as unity, but if it is necessary for some reason to rise into the higher worlds in order to observe a human being, the difficulties at once begin. Suppose, for example, we wish to observe a human being in his totality while he is asleep during the night, and rise into the world of Imagination in order, let us say, to perceive his astral body—which is now outside the physical body. The human being is now divided into two. [ 33 ] What I am describing will seldom occur in this particular form, for observation of the human being is comparatively easy, but it will help to convey an idea of the difficulties in question.

Suppose someone goes into a room where a number of people are asleep. He sees their physical bodies lying there and, if he is clairvoyant, their etheric bodies too; at a higher stage of clairvoyance he sees their astral bodies. But in the astral world everything interpenetrates—including, of course, the astral bodies of human beings. Although it would not often happen to a trained clairvoyant, when looking at a number of sleeping people he might mistake which astral body belonged to some particular physical body below. As I said, it is an unlikely occurrence because this is one of the first stages of actual vision and because anyone who attains it is well trained in how to distinguish in such a case. But the difficulties become very considerable when spiritual beings—not human beings—are observed in the spiritual world. As a matter of fact the difficulties are already great if a human being is to be observed, not as he is at present, but in his totality, as he passes through incarnations. [ 34 ] Thus if you observe a human being now living and ask yourself: Where was his Ego in his previous incarnation? you have to go through the Devachanic world to reach his former incarnation. You must be able to establish which Ego has always belonged to the preceding incarnations of the person in question. You must hold together, in an intricate way, the continuous Ego and the various stages down on the Earth. Mistakes are very possible here and error can very easily occur when looking for an Ego in its earlier bodies. In the higher worlds, therefore, it is not easy to maintain the connection between everything belonging to a human personality and his former incarnations as inscribed in the Akashic Chronicle.

[ 35 ] Suppose someone has before him a man—let us call him John Smith—and as a clairvoyant or initiate he asks: ‘Who were the physical ancestors of this man?’—Let us assume that all external records have been lost and there is only the Akashic Chronicle upon which to rely. It would be a matter of having to discover from the Akashic Chronicle the physical ancestors of the man—the father, mother, grandfather, and so on, in order to see how the physical body evolved in the line of physical descent. But then there might be the further question: ‘What were the earlier incarnations of this man?’ To answer that question an entirely different path must be taken than when looking for the physical ancestors. It may be necessary to go back through long, long ages in order to arrive at the previous incarnations of the Ego.

Already you have two streams: the physical body as it stands before you is not a completely new creation, for it springs from the ancestors in the line of physical heredity; nor is the Ego a completely new creation, for it is linked with its previous incarnations. [ 36 ] The same holds good for the intermediate members, the etheric and astral bodies. Most of you know that the etheric body is not a completely new creation but that it too may have taken a path leading through the most diverse forms. The etheric body of Zarathustra reappeared in Moses. It was the same etheric body. If we were to seek out the physical ancestors of Moses this would give us one line; if we were to seek out the ancestors of the etheric body of Moses we should get another, quite different line; here we should come to the etheric body of Zarathustra and to other etheric bodies. [ 37 ] Just as we have to trace quite different lines for the physical body and the etheric body, the same applies to the astral body. Each separate member of the human being might lead to very diverse streams. Thus the etheric body may be the etheric re-embodiment of an etheric body that belonged to a different individuality altogether—not by any means the same in which the Ego was formerly incarnated. And the same can be said of the astral body.

[ 38 ] When we rise into the higher worlds in order to investigate the several members of a human being, the individual streams all take different directions, and in following them we come to very intricate processes in the spiritual world. Whoever wishes to understand a human being from the vantage-point of spiritual investigation, must describe him not merely as a descendant of his ancestors, not merely as having derived his etheric body or his astral body from this or that being, but he must describe the paths taken by all these four members until they unite in the present individual. This cannot be done all at once. For instance, we may trace the path followed by the etheric body and reach important conclusions. Someone else may trace the path of the astral body. The one may lay more stress on the etheric body, the other on the astral body, and frame his descriptions accordingly. To those who do not notice everything said about an individual by men who are clairvoyant, it will make no difference whether one says this and another that; it will seem to them that the same entity is being described. In their eyes the one who describes the physical personality only and the other who describes the etheric body are both speaking of the same being—John Smith.

[ 39 ] All this can give you an idea of the complexity of circumstances and conditions encountered when it is a question of describing the nature of any phenomenon in the world—whether a human or any other being—from the standpoint of clairvoyant research or Initiation-knowledge. I was obliged to say the foregoing because it will help you to understand that only the most extensive investigation in the Akashic Chronicle can present any being in full clarity to the eyes of spirit.

[ 40 ] The Being who stands before us as the Gospel of St. John describes Him—no matter whether we speak of Him as Jesus of Nazareth before the Baptism by John or as Christ after the Baptism—that Being stands before us with an Ego, an astral body, an etheric body and physical body. To give a full description according to the Akashic Chronicle of the Being who was Christ Jesus, we must trace the paths traversed by the four members of His nature in the course of the evolution of humanity. Only then can we rightly understand Him. It is here a question of grasping the meaning of the information regarding the Christ Event given by modern spiritual-scientific investigation, for light must be shed on apparent contradictions in the four Gospels.

[ 41 ] I have often pointed out why purely materialistic research cannot recognize the supreme value and profundity of the Gospel of St. John: it is because those who carry out this research cannot understand that a higher Initiate sees differently, more deeply, than the others. Those who have doubts about the Gospel of St. John attempt to establish a kind of conformity between the three synoptic Gospels. But conformity will be difficult to establish and sustain if it is based only upon the external, material happenings. What will be of particular importance in tomorrow's lecture, namely the life of Jesus of Nazareth before the Baptism by John, is described by two Evangelists, by the writers of the Gospels of St. Matthew and St. Luke, and external, materialistic observation will find differences there that are in no way less than those which must be assumed to exist between the Gospel of St. John and the other three Gospels.

Let us take the facts: The writer of the Gospel of St. Matthew relates how the birth of the Creator of Christianity was announced beforehand, how the birth took place, how Magi, having seen the ‘star’, came from the East, being led by the star to the place where the Redeemer was born; he describes how Herod's attention was aroused and how, in order to escape the massacre of the babes in Bethlehem, the parents of the Redeemer fled with the child to Egypt; when Herod was dead it was made known to Joseph, the father of Jesus, that they might return, but for fear of Herod's successor they went to Nazareth instead of returning to Bethlehem.

To-day I will leave aside the Baptist's proclamation, but I want to draw attention to the fact that if we compare the Gospels of St. Luke and St. Matthew we find the annunciation of Jesus of Nazareth described quite differently; the one Gospel relates that it was made to Mary, the other that it was made to Joseph. From the Gospel of St. Luke we learn that the parents of Jesus of Nazareth lived at that place and went to Bethlehem on the occasion of the enrolling. While they were there, Jesus was born. Then came the circumcision, after eight days—nothing is said about a flight into Egypt—and a short time afterwards the child was presented in the temple; the customary offering having been made, the parents returned with the child to Nazareth. A remarkable incident is then described—how on the occasion of a visit with his parents to Jerusalem the twelve-year-old Jesus remained behind in the temple, how his parents sought and found him there among those who expounded the scriptures, how among the learned doctors of the Law he gave evidence of profound knowledge of the scriptures. Then it is related how the parents took the child home with them again, how he grew up ... and we hear nothing particular about him from that time until the Baptism by John.

[ 42 ] Here we have two accounts of Jesus of Nazareth before the Christ descended into him. Whoever wishes to reconcile the accounts must consider how, according to the ordinary materialistic view, he can reconcile the story in the Gospel of St. Matthew that directly after the birth of Jesus his parents, Joseph and Mary, fled with the child into Egypt and subsequently returned, with the other story of the presentation in the temple narrated by St. Luke.

[ 43 ] In these lectures we shall find that what seems a complete contradiction to the ordinary mind will be revealed as truth in the light of spiritual investigation. Both accounts are true!—although presented as accounts of events in the physical world they are in apparent contradiction. Precisely the three synoptic Gospels of St. Matthew, St. Mark and St. Luke ought to compel people to adopt a spiritual conception of events in the history of humanity. For it is surely obvious that nothing is attained by ignoring apparent contradictions in such records or by speaking of ‘fiction’ when realities prove too great an obstacle.

[ 44 ] We shall have opportunity here to speak of things of which there was no occasion to speak in detail when we were studying the Gospel of St. John namely, the events that took place before the Baptism by John and the descent of the Christ into the three bodies of Jesus of Nazareth. Many riddles of vital significance concerning the essence of Christianity will find their solution when—as the outcome of research into the Akashic Chronicle—we hear of the being and nature of Jesus of Nazareth before the Christ took possession of his three bodies.

[ 45 ] Tomorrow we shall begin by considering the nature and the life of Jesus of Nazareth as revealed in the Akashic Chronicle, and then ask ourselves: How does the knowledge of Jesus of Nazareth compare with what is described in the Gospel of St. Luke as imparted by those who at that time were ‘seers’ or ‘servants’ of the Word, of the Logos?

[ 1 ] Throughout the Christian era the Gospel of St. John was the text that made the strongest impression upon those who were trying to deepen their understanding of the cosmic mysteries of Christianity. This was the Gospel used by all the Christian mystics who were striving to mould their lives in accordance with its presentation of the personality and nature of Christ Jesus.

[ 2 ] In the course of the centuries a somewhat different attitude was adopted by Christian humanity to the Gospel of St. Luke—an attitude altogether in keeping with the indications given in the last lecture, from another point of view, regarding the contrast between these two Gospels. Whereas the Gospel of St. John was in a certain sense a text for mystics, the Gospel of St. Luke was always a devotional book for humble folk, for those whose simplicity and innocence of heart enabled them to rise into the sphere of truly Christian feeling. The Gospel of St. Luke has been a book of devotion throughout the centuries. For all those who were bowed down with sorrow or suffering it was a fount of consolation, speaking with such tenderness of the great Comforter, the great Benefactor of mankind, the Saviour of the heavy-laden and oppressed. It was a book to which especially those who longed to be filled with Christian love turned their hearts and minds, because the power of love is revealed more clearly in this Gospel than in any other Christian document. Those who were in any way conscious—and strictly speaking this applies to everyone—of having the burden of some guilt upon their hearts, at all times found consolation and edification when they turned to the Gospel of St. Luke and understood its message. They could say to themselves: Christ Jesus came not only for the righteous but also for sinners; He sat with publicans and transgressors. Whereas much preparation is necessary before the full power of St. John's Gospel can be realized, it may be said of St. Luke's Gospel that no nature is too immature to be aware of the warmth streaming from it. [ 3 ] From the earliest times this Gospel was an inspiration to the most childlike of men. All that remains childlike in the human soul from tenderest youth to ripest age has always felt drawn to the Gospel of St. Luke. And as regards pictorial representations of Christian truths and what art has acquired from these truths, we find that although much is derived from the other Gospels, the indications for the most intimate messages conveyed to the human heart by forms of art, by paintings, are to be found precisely in the Gospel of St. Luke. The portrayals of the deep connection between Christ Jesus and John the Baptist have their source in this imperishable Gospel. [ 4 ] Anyone who allows it to work upon his soul will find that from beginning to end it gives expression to the principle of love, compassion and innocence—in a certain sense, childlike innocence. Where else do we find such a tender portrayal of the childlike nature as in what is said of the childhood of Jesus of Nazareth in the Gospel of St. Luke? The reason will become clear as we penetrate more deeply into the words of this wonderful text.

[ 5 ] It will be necessary now to say certain things that may seem paradoxical to those of you who have heard other lectures or courses of lectures given by me on the same subject. But if you will wait for the explanations to be given in the next lectures, you will realize that what I shall say is in harmony with what you have previously heard from me about Christ Jesus and Jesus of Nazareth. The whole complicated range of truth cannot be presented all at once, and today I shall have to indicate an aspect of the Christian truths that may seem not to tally exactly with what has been said on some previous occasion. Our procedure must be, first to show how the separate currents of truth have developed and then the mutual agreement and harmony that finally become apparent. The Gospel of St. John was deliberately our starting-point, and I was naturally unable to indicate more than part of the truth in the various courses of lectures. What was said still holds good, as we shall see, although our attention to-day must be turned to an unusual aspect of Christian truths.

[ 6 ] A wonderful passage in the Gospel of St. Luke describes how an Angel appeared to the shepherds in the fields and announced to them that the Saviour of the world was born. Then come the words: ‘And suddenly there was with the Angel a multitude of the heavenly host.’ Picture the scene to yourselves: as the shepherds look upwards the heavens open and the Beings of the spiritual world are revealed in sublime pictures.

[ 7 ] What was the proclamation to the shepherds? It was clothed in momentous words, words that resounded through the whole of evolution and have become the Christmas message. Rightly rendered, these words would be as follows: ‘The Divine Beings manifest themselves from on high, that peace may reign on the Earth below among men who are filled with good will!’ [ 8 ] The usual expression, ‘glory’ is entirely out of place here. The sentence is correct in the form I have now given, and the contrast should be clearly emphasized. What the shepherds saw was the manifestation of spiritual Beings from on high, and the revelation occurred when it did in order that peace might pour into human hearts that were filled with a good will. [ 9 ] As we shall see, many mysteries of Christianity are embodied in these words, provided only they are rightly understood. But certain preliminaries are necessary if light is to be thrown on this momentous proclamation. Above all we must endeavour to study the accounts available to clairvoyant faculties from the Akashic Chronicle. With opened eyes of spirit we must contemplate the epoch when Christ Jesus came to humanity, and ask ourselves: What was the historical background and the source of the spiritual impulse poured into Earth evolution at that time?

[ 10 ] Currents of spiritual life from many different sides converged and flowed into the evolution of humanity at that point. The very diverse world-conceptions that had arisen in various regions of the Earth in the course of the ages converged in Palestine as though into one central point and came to expression in the events there. We may therefore ask: What are the sources of these streams?

[ 11 ] It was indicated yesterday that in the Gospel of St. Luke we have the fruits of Imaginative Cognition, and that this knowledge is gained in the form of pictures. In the events just mentioned a picture is placed before us of the manifestation to the shepherds of spiritual Beings from on high: first, the picture is of a spiritual Being, an Angel, who is followed by a ‘heavenly host’. Here we must ask: What does a clairvoyant initiated into the mysteries of existence see in this picture—which he can always evoke again at will—when he gazes into the Akashic Chronicle? What was it that was revealed to the shepherds? What was this angelic host, and whence did it come?

[ 12 ] This picture portrays one of the great spiritual streams that flowed through the process of evolution, gradually rising higher and higher, until at the time of the events in Palestine its light could shine down upon the Earth only from spiritual heights. From the angelic host revealed to the shepherds, we are led back, in deciphering the Akashic Chronicle, to one of the greatest streams of spiritual life in the evolution of humanity, a stream which, several centuries before the coming of Christ, spread far and wide in the form of Buddhism. An investigator of the Akashic Chronicle who traces back into previous ages the origin of the revelation to the shepherds, is led, strange as it will seem to you, to the ‘Enlightenment’ of the great Buddha. The light that shone out in India, setting men's hearts and minds astir as the religion of love and compassion, as a great world-conception, and even to-day is spiritual nourishment for a very large section of humanity—that light appeared again in the revelation to the shepherds! For it too was to stream into the revelation in Palestine. The account given at the beginning of St. Luke's Gospel cannot be understood unless we consider (again from the vantage-point of spiritual-scientific research) the significance of Buddha and what his revelation actually brought about in the course of human evolution.

[ 13 ] When Buddha was born in the East, five to six centuries before our era, there appeared in him an Individuality who had lived many times on Earth and in the course of his previous incarnations had already reached the very lofty stage of human development designated by an Oriental expression as that of a ‘Bodhisattva’. Some of you have heard lectures on different aspects of the nature of the Bodhisattvas. In the lecture-course Spiritual Hierarchies and their Reflection in the physical World, given in Düsseldorf some months ago, I spoke of how the Bodhisattvas are related to the whole of cosmic evolution; in Munich, in the lecture-course The East in the Light of the West¹ they were referred to from a different point of view. To-day we shall consider the nature of the Bodhisattvas from still another side and you will gradually perceive the harmony between the single truths.

[ 14 ] He who became a Buddha had first to be a Bodhisattva; individual development to the rank of Buddhahood is preceded by the stage of ‘Bodhisattva’. We will now think of the nature of the Bodhisattvas in relation to the evolution of humanity considered from the viewpoint of spiritual science.

[ 15 ] The capacities and faculties possessed and developed by human beings in any particular epoch were not always in existence. To believe that the same faculties possessed by man to-day were also present in primeval times is due to incapacity and unwillingness to see beyond the present. Man's faculties, everything he is able to accomplish and know, vary from epoch to epoch. His faculties to-day are developed to the point where with his own power of reasoning he is justified in saying: ‘I recognize this or that truth by means of my intelligence and my reason; I can recognize what is moral or immoral, logical or illogical in a certain respect. But it would be a mistake to believe that these capacities for distinguishing the logical from the illogical or the moral from the immoral, were always to be found in human nature. They came into existence and developed gradually. What man can accomplish to-day by means of his own capacities, he had at one time to be taught—as a child is taught by its parents or teachers—by Beings who though incarnated among men were more highly developed by virtue of their spiritual faculties and could hold converse in the Mysteries with divine-spiritual Beings even loftier than themselves. [ 16 ] Individualities who, though themselves incarnated in physical bodies, could have intercourse with still higher, non-incarnated Individualities, existed at all times. For example, before men acquired the faculty of logical thinking by means of which they themselves are able to think logically to-day, they were obliged to learn from certain teachers. These teachers themselves were not able to think logically through faculties developed in the physical body itself, but only through their intercourse in the Mysteries with divine-spiritual Beings in higher realms. Such teachers proclaimed the principles of logic and morality from revelations they received from higher worlds in times before men themselves were able, out of their own earthly nature, to think logically or discover the principles of morality. The Bodhisattvas are one category of Beings who, though incarnated in physical bodies, have inter-course with divine-spiritual Beings in order to bring down and impart to men what they themselves learn from their divine Teachers. The Bodhisattva is a Being incarnated in a human body, whose faculties enable him to commune with divine-spiritual Beings.

[ 17 ] Before Gautama Buddha became a ‘Buddha’, he was a Bodhisattva, that is to say, an Individuality who, in the Mysteries, was able to commune with higher, divine-spiritual Beings. In remote, primeval ages of Earth evolution, a Being such as the Bodhisattva was entrusted in the higher world with a definite task, a definite mission, which he continues to discharge.

[ 18 ] When the Earth was still in early stages of development, even before the Atlantean and Lemurian epochs, the Bodhisattva who was incarnated and became Buddha six hundred years before our era, was assigned a task which he never abandoned. From epoch to epoch, through every age, his work was to impart to Earth evolution as much as the beings concerned enabled it to receive. For each Bodhisattva there comes a time when, with the mission entrusted to him in the primeval past, he reaches a definite point—the point when what he has been able to let flow into humanity ‘from above’ can become a faculty of man's own. A human faculty to-day was once a faculty of divine-spiritual Beings brought down to man from spiritual heights by the Bodhisattvas. Hence there comes a time when a spiritual emissary such as a Bodhisattva can say; ‘I have accomplished my mission. Humanity has now received that for which it has been prepared through many, many epochs.’ Having reached this point, the Bodhisattva can become ‘Buddha’. That is to say, the time has come when he, as a Being with the particular mission to which I have referred, need no longer incarnate in a human physical body; he has incarnated for the last time in such a body and need not incarnate again as a spiritual emissary in the above sense.

This point of time arrived for Gautama Buddha. The task assigned to him had led him again and again down to the Earth; but he appeared in his final incarnation as Bodhisattva when, after his Enlightenment, he became Buddha. He incarnated in a human body that had developed to the highest possible stage those faculties which hitherto had had to be bestowed from above, but were now gradually to become human faculties in the fullest sense. When a Bodhisattva has succeeded through his foregoing development in making a human body so perfect that it can itself evolve the faculties connected with his particular mission, he need not incarnate again. He then hovers in spiritual realms, sending his influence into humanity, furthering and guiding human affairs. Henceforth it is the task of men to develop the gifts formerly bestowed upon them from heavenly heights, saying to themselves: ‘We must now ourselves develop in a way that will further elaborate the faculties acquired in full measure for the first time in the incarnation when the Bodhisattva became Buddha.’

[ 19 ] When the Being who works through successive epochs as Bodhisattva appears as one into whose human nature every faculty that previously flowed down from heavenly heights has been integrated and can now be expressed through him as an individual—that Being is a ‘Buddha’. All this is revealed by Gautama Buddha. Had he, as Bodhisattva, withdrawn earlier from his mission, men could no longer have been blessed by the bestowal of these faculties from on high. But when evolution had progressed so far that these faculties could be present in a single human being on Earth, the seed was laid that would enable men in the future to develop them in their own natures. Thus the Individuality who, as long as he was a Bodhisattva, did not enter fully into the human form but towered upwards into heavenly heights—this Individuality now for the first time drew completely into human nature and was fully embodied in that one incarnation. But then he again withdrew. For with this incarnation as Buddha a certain quotum of revelations had been given to humanity, thereafter to be developed further in men themselves. Hence the Bodhisattva, having become Buddha, might withdraw from the Earth to spiritual heights, might abide there and guide the affairs of humanity from regions where only a certain power of clairvoyance is able to behold him.

[ 20 ] What, then, was the task of that supremely great Individuality usually called the ‘Buddha’?

If we want to understand the task and mission of this Buddha in the sense of true esoteriscism, we must realize the following. The cognitive faculty of mankind has developed gradually. Attention has repeatedly been drawn to the fact that in the Atlantean epoch a large proportion of humanity was clairvoyant and able to gaze into the spiritual worlds, and that certain remnants of this old clairvoyance were still present in post-Atlantean times. After the Atlantean epoch, in the periods of the civilizations of ancient India, Persia, Egypt and Chaldea—even as late as the Graeco-Latin age—there were numbers of human beings, many more than modern man would ever imagine, who possessed the heritage of this old clairvoyance; the astral plane was open to them and they could see into the hidden depths of existence. Perception of man's etheric body was quite usual in the Graeco-Latin age; numbers of people were able to see the human head surrounded by an etheric cloud that has gradually become entirely concealed within the head. [ 21 ] But humanity was to advance to a form of knowledge acquired through the outer senses and through the spiritual faculties connected with the senses. Man was gradually to emerge altogether from the spiritual world and to engage in pure sense-observation, in intellectual, logical thinking. By degrees he was to make his way to non-clairvoyant cognition, because he must pass through this stage in order to regain clairvoyant knowledge in the future. But such knowledge will then be united with the fruits of cognition based upon the senses and the intellect.

[ 22 ] At the present time we are living in an intermediate period. We look back to a past when man was clairvoyant, and to a future when this will again be the case. In our present age the majority of human beings are dependent upon what they perceive with their senses and grasp with their intellect. There are, of course, certain heights even in sensory perception and in knowledge yielded by the intellect and reasoning mind; everywhere there are ‘degrees of knowledge’. One person in a certain incarnation passes through his existence on Earth with little insight into what is moral, and little compassion for his fellow-men. We say of him that he is at a low stage of morality. Another passes through life with very slightly developed intellectual capacities; we call him a person of low intelligence. But these powers of intellectual cognition are capable of rising to a very lofty level. A man whom, in Fichte's sense, we call a ‘moral genius’ reaches the highest level of moral Imagination but there are many intermediate stages. Without possessing clairvoyant faculties we can reach this height only by ennobling powers that are at the disposal of ordinary humanity. These stages had to be attained by man in the course of Earth evolution. What man knows to-day to a certain extent through his own intelligence and also what he attains through his own moral strength, namely the consciousness that he must have compassion with the sufferings and sorrows of others—this consciousness could not have been acquired by a human being in primeval times through his own efforts. It can be said to-day that such insight is unfolded by a healthy moral sense, even without clairvoyance, and to an increasing extent men will come to realize not only that compassion is the very highest virtue but that without love humanity can make no progress.

Man's moral sense will grow steadily stronger. [ 23 ] But there were epochs in the past when he would never have understood by himself that compassion and love belong to a very high stage of development. It was therefore necessary for spiritual Beings such as the Bodhisattvas to incarnate in human forms. Revelations of the power of compassion and love came to such Beings from the higher worlds and they were able to teach men how to act accordingly. What men have come to recognize to-day through their own powers as the lofty virtues of compassion and love—this had to be taught, through epoch after epoch, from heavenly heights.

The Teacher of love and compassion in times when men themselves did not yet realize the nature of those virtues was the Bodhisattva who incarnated for the last time as Gautama Buddha. [ 24 ] Buddha was formerly the Bodhisattva, the Teacher of love and compassion. He was the Teacher throughout the epochs just referred to, when men still possessed a certain natural clairvoyance. As Bodhisattva he incarnated in bodies endowed with powers of clairvoyance. Then, when he became Buddha and looked back into these previous incarnations, he could describe the experiences of his inmost soul when it gazed into the depths of existence hidden behind sense-phenomena. He possessed this faculty in previous embodiments and was born with it into the family of Sakya from which his father, Suddhodana, descended. When Gautama was born he was still a Bodhisattva, that is to say he came at the stage of development reached in his previous incarnations. He who is usually called the ‘Buddha’ was born to his father Suddhodana and his mother Mayadevi as a Bodhisattva and possessed the faculty of clairvoyance in a high degree even as a child. He was always able to gaze into the depths of existence.

[ 25 ] Let us realize that in the course of human evolution this capacity to gaze into the depths of existence has assumed very definite forms. It was the mission of humanity in earthly evolution to allow the old, dim clairvoyance gradually to die away; vestiges that persisted did not, therefore, retain the best elements of that ancient faculty. The best elements were the first to be lost. What remained was often a lower form of vision of the astral world, a vision of those demonic forces which drag man's instincts and passions to a lower level. Through Initiation we can look into the spiritual world and perceive forces and beings that are connected with the finest thoughts and sentiments of men, but we also perceive the spiritual powers behind unbridled passions, sensuality, consuming egoism. The vestiges of clairvoyance in the majority of human beings—it was different, of course, in the Initiates—led to vision of these wild, demonic powers behind the lower human passions. Whoever is able to see into the spiritual world can of course perceive all this himself; true vision depends upon the development of human faculties. But the one vision cannot be attained without the other.

[ 26 ] As a Bodhisattva the Buddha had been obliged to incarnate in a body constituted as other human bodies were at that time. The body in which he incarnated provided him with the power to look deeply into the astral substrata of existence and even as a child he was able to perceive all the astral forces underlying the unbridled passions of men, their consuming lusts and sensuality. He had been protected from witnessing physical depravity in the outer world, with its accompanying sufferings and sorrows. Confined to his father's palace, shielded from every unpleasant experience, he was indulged and pampered in a way considered fitting for his rank. But this seclusion only enhanced his power of vision, and while he was carefully protected and everything indicative of pain and sickness hidden from him, his eyes of spirit were able to gaze at the astral pictures hovering around him of all the wild, degrading passions of men. Whoever can read the external biography of Buddha with genuine esoteric insight will surmise this. It must be emphasized that in exoteric accounts there is often a great deal that cannot be understood without knowledge of the esoteric foundations—and this applies very particularly to the life of Buddha.

[ 27 ] It must seem strange to Orientalists and others who study the life of Buddha to read that he was surrounded in the palace by ‘forty thousand dancing-girls and eighty-four thousand women’. That statement is to be found in books sold to-day for a few shillings and the writers are obviously not particularly astonished at the existence of such a harem! What is the explanation? It is not realized that this points to the intensity of the experiences that arose in Buddha through his astral visions. Guarded from childhood against all knowledge of sorrow and suffering in the world of physical humanity, he perceived everything as spiritual forces in the spiritual world. He saw all this because he was born into a body such as could be produced at that time; but from the outset he was proof against the delusive pictures around him, having in his previous incarnations risen to the height of a Bodhisattva. Because in this incarnation he was living as the Bodhisattva he felt impelled to go out into the world in order to see the things indicated by the pictures appearing in the astral world around him in the palace. Every picture kindled within him an urge to go out and see the world, to leave his prison. That was the impelling urge in his soul, for as Bodhisattva there was in him the lofty spiritual power connected with the mission of imparting to mankind the teaching of compassion and love, with all its implications. Hence it was necessary for him to become acquainted with humanity in the world in which man can assimilate this teaching through moral insight. Buddha was to acquire knowledge of the life of humanity in the physical world. From Bodhisattva he was to become Buddha—as a man among men. The only possibility of achieving this was to abandon all the faculties that had remained to him from his former incarnations and to turn outwards to the physical plane in order to live there among men as a model, an ideal, an example to humanity of the development of these qualities.

[ 28 ] Naturally, many intermediate stages are necessary before an advance from the stage of Bodhisattva to that of Buddha can be accomplished in this sense. Such an advance does not take place from one day to the next.

Buddha felt impelled to leave the palace. The story is that on one occasion he escaped from his royal prison and came across an aged man. Hitherto he had been surrounded only by the spectacle of exuberant youth, in order to induce him to believe that nothing else existed. Now, in the old man, he encountered the phenomenon of advanced age on the physical plane. Then he came across a sick man; then he saw a corpse—the manifestation of death on the physical plane. All this came before him. [ 29 ] The legend—here once again truer than any external account—goes on to relate something very indicative of Buddha's essential nature: that when he left the palace, the horse by which he was drawn was so saddened by his decision to forsake everything that had surrounded him since his birth that it died of grief and was transported as a spiritual being into the spiritual world.²—A profound truth is expressed here. It would lead too far for me to explain why a horse is taken as a symbol for a spiritual power of man. I will only remind you of Plato, who speaks of a horse led by a bridle when he is using a symbol for certain human capacities that are still bestowed from above and have not been developed by man from his own inmost self. When Buddha departed from the palace he relinquished these faculties, left them in the spiritual world whence they had always guided him. This is indicated in the picture of the horse which dies of grief and is transported into the spiritual world. [ 30 ] But it was only gradually that Buddha could attain the rank he was destined to reach in his final incarnation on the Earth. He had first to learn on the physical plane everything that as Bodhisattva he had known only through spiritual vision.

To begin with he encountered two teachers, the one an exponent of the ancient Indian world-conception known as the Sankhya philosophy, the other an exponent of the Yoga philosophy. Buddha steeped himself in what they expounded to him. No matter how exalted a being may be, he has to become acquainted with the external achievements of humanity and although a Bodhisattva may learn more quickly, he must learn none the less. If the Bodhisattva who lived six hundred years before our era were born to-day, he would still, like a child at school, first have to learn about happenings on Earth while he was still in spiritual heights. It was essential that Buddha too, should have knowledge of what had been accomplished since his previous incarnation.

[ 31 ] He learnt the principles of the Sankhya philosophy from the one teacher and of the Yoga philosophy from the other, thereby acquiring a certain insight into world-conceptions which solved the riddles of life for many in those days, and into their effect upon the souls of men. [ 32 ] In the Sankhya philosophy he was able to assimilate an intricate system of logical thought, but the more he familiarized himself with it, the less did it satisfy him, until finally it seemed to him to be utterly devoid of life. He realized that he must seek elsewhere than in the traditional Sankhya philosophy for the sources of what it was his task to achieve in this incarnation.

[ 33 ] The second system was the Yoga philosophy of Patanjali, which sought to establish connection with the Divine through certain processes in the life of the soul. Buddha devoted deep study to the Yoga philosophy as well; he assimilated it, made it part of his very being. But it too left him unsatisfied, for he perceived that it was something that had simply been handed down from ancient time. Human beings were meant, however, to acquire different faculties, to achieve moral development themselves. Having put the Yoga philosophy to the test in his own soul, Buddha realized that it could not satisfy the needs of his mission.

[ 34 ] He then came into the neighbourhood of five ascetics who had striven to approach the mysteries of existence by the path of severest self-discipline, mortification and privation. Having tested this path too, Buddha was again obliged to admit that it would not satisfy the needs of his mission at that time. For a certain period he underwent all the privations and mortifications practised by the monks. He starved as they did, in order to eliminate greed and thereby evoke deeper forces which come into action when the body is weakened and then, rising up from the depths of the bodily nature, can lead a man rapidly into the spiritual world. But the stage of development he had reached enabled Buddha to perceive the futility of this mortification, fasting and starvation. Because he was a Bodhisattva, his development in previous incarnations had enabled him to bring the physical body to the highest pitch of perfection possible in that age. Hence he could experience what any man must experience when he takes this particular path into the spiritual world. [ 35 ] Whoever pursues the Sankhya or Yoga philosophy to a certain point without having developed in himself what Buddha had previously acquired, whoever aspires to scale the pure heights of Divine Spirit through logical thinking without having first gained the requisite moral strength, will be subjected to temptation by the demon Mara. This ordeal was undergone by Buddha as a test. At this point the human being is beset by all the devils of pride, vanity and ambition, as was Buddha when Mara stood before him. But having previously reached the lofty stage of Bodhisattva, he recognized the demon and was proof against him. Buddha could say to himself: If men continue to develop along the old path, without the new impulse contained in the teaching of compassion and love, they are bound, not being Bodhisattvas, to fall prey to the demon Mara, who pours all the forces of pride and vanity into their souls.

This was what Buddha experienced when he had worked through the Sankhya and Yoga philosophies, following them to their final conclusions. [ 36 ] While he was with the monks, however, he had had an experience in which the demon assumed a different form, one in which he arrays before the human being an abundance of external, physical possessions—‘the kingdoms of the world and the glory of them’—in order to divert him from the spiritual world. Buddha found that this temptation comes precisely on the path of mortification, for the demon Mara approached him, saying: ‘Be not misled into abandoning everything that was yours as a king's son; return to the royal palace!’ Another man would have yielded to what was then presented to him, but Buddha's development was such that he could see through the tempter and his aim, could perceive what would befall humanity if men lived on as hitherto and chose the path of hunger and mortification as the only means of ascent into the spiritual world. Being himself proof against this temptation he could disclose to men the great danger that would threaten them if they chose to penetrate into the spiritual world simply by means of fasting and external measures of the kind, without the foundation of an active moral sense.

[ 37 ] Thus while still a Bodhisattva, Buddha had advanced to those two boundary-points in development which a man who is not a Bodhisattva had better avoid altogether. Translating this into words of ordinary parlance, we may say: ‘The highest knowledge is full of glory and of beauty. But see that you approach this knowledge with a clean heart, noble purpose and purified soul—otherwise the devil of pride, vanity and ambition will seize you!’ The second teaching is this: ‘Strive not to enter the spiritual world by any external path, through mortification or fasting, until you have purified your moral sense—otherwise the tempter will approach you from the other side!’—These are the two teachings whose light shines from Buddha into our own age. While still a Bodhisattva he revealed the essential purpose of his mission—which was to impart the moral sense to humanity in an age when men were not yet capable of unfolding it out of their own hearts. Thus when he realized the dangers of asceticism for mankind he left the five monks and went to a place where, by an intense deepening of those faculties of human nature which can be developed without the old clairvoyance, without any capacity inherited from earlier times, he achieved the highest perfection that it will ever be possible for mankind to achieve by means of these faculties.

[ 38 ] In the twenty-ninth year of his life, after having abandoned the path of asceticism, there dawned upon Buddha during his seven days of meditation under the ‘Bodhi-tree’ the great Truths that can flash up in a man when, in deep contemplation, he strives to discover what his own faculties can impart to him. There dawned upon Buddha the great teachings he then proclaimed as the Four Truths and the doctrine of compassion and love presented as the Eightfold Path. We shall be considering these teachings of Buddha later on. At the moment it will be sufficient to say that they are a kind of portrayal of the moral sense and of the purest doctrine of compassion and love. They arose when, under the ‘Bodhi-tree’, the Bodhisattva of India became Buddha. The teaching of compassion and love came into existence then for the first time in the history of mankind in the form of human faculties which man has since been able to develop from his own very self. That is the essential point. Therefore shortly before his death Buddha said to his disciples: ‘Grieve not that the Master is departing. I am leaving with you the Law of Wisdom and the Law of Discipline. For the future they will serve as substitutes for the Master.’ These words mean simply: Hitherto the Bodhisattva has taught you what is expressed in the Law; now, having fulfilled his incarnation on Earth, he may withdraw. For men will absorb into their own hearts the teaching of the Bodhisattva and from their own hearts will be able to develop this teaching as the religion of compassion and love. That was what came to pass in India when, after seven days of inner contemplation, the Bodhisattva became Buddha; and that was what he taught in diverse forms to the pupils who were around him. The actual forms in which he gave his teaching will still have to be considered.

[ 39 ] It was necessary for us to-day to look back to what happened six hundred years before our era because we shall neither understand the path of Christianity nor what is indicated about that path, above all by the writer of the Gospel of St. Luke, unless we follow evolution backwards from the events in Palestine to the Sermon at Benares. Since Buddha attained that rank there was no need for him to return to the Earth; since then he has been a spiritual Being, living in the spiritual world and participating in everything that has transpired on Earth. When the greatest of all happenings on the Earth was about to come to pass, there appeared to the shepherds in the fields a Being from spiritual heights who made the proclamation recorded in the Gospel of St. Luke. Then, together with the Angel, there suddenly appeared a ‘heavenly host’. The ‘heavenly host’ was the picture of the glorified Buddha, seen by the shepherds in vision; he was the Bodhisattva of ancient times, the Being in his spiritual form who for thousands and thousands of years had brought to men the message of compassion and love. Now, after his last incarnation on the Earth, he soared in spiritual heights and appeared to the shepherds together with the Angel who had announced to them the Event of Palestine.

[ 41 ] These are the findings of spiritual investigation. It was the Bodhisattva of old who now, in the glory of Buddhahood, appeared to the shepherds. From the Akashic Chronicle we learn that in Palestine, in the ‘City of David’, a child was born to parents descended from the priestly line of the House of David. This child—I say it with emphasis—born of parents of whom the father at any rate was descended from the priestly line of the House of David, was to be shone upon from the very day of birth by the power radiating from Buddha in the spiritual world. [ 42 ] We look with the shepherds into the manger where ‘Jesus of Nazareth’, as he is usually called, was born, and see the radiance above the little child; we know that in this picture is expressed the power of the Bodhisattva who became Buddha—the power that had formerly streamed to men and, working now upon humanity from the spiritual world, accomplished its greatest deed by shedding its lustre upon the child born at Bethlehem.

[ 42 ] When the Individuality whose power now rayed down from spiritual heights upon the child of parents belonging to David's line was born in India long ago—when the Buddha to be was born as Bodhisattva—the whole momentous significance of the events described to-day was revealed to a sage living at that time, and what he beheld in the spiritual world caused that sage—Asita was his name—to go to the royal palace to look for the little Bodhisattva-child. When he saw the babe he foretold his mighty mission as Buddha, predicting, to the father's dismay, that the child would not rule over his kingdom, but would become a Buddha. Then Asita began to weep, and when asked whether misfortune threatened the child, he answered: ‘No, I am weeping because I am so old that I shall not live to see the day when this Saviour, the Bodhisattva, will walk the Earth as Buddha!’ Asita did not live to see the Bodhisattva become Buddha and there was good reason for his grief at that time. But the same Asita who had seen the Bodhisattva as a babe in the palace of King Suddhodana, was born again as the personality who, in the Gospel of St. Luke, is referred to as Simeon in the scene of the presentation in the temple. We are told that Simeon was inspired by the Spirit to go into the temple where the child was brought to him (Luke II, 25–32). Simeon was the same being who, as Asita, had wept because in that incarnation he would not be able to see the Bodhisattva attaining Buddhahood. But it was granted to him to witness the further stage in the development of this Individuality, and having ‘the Holy Spirit upon him’ he was able to perceive, at the presentation in the temple, the radiance of the glorified Bodhisattva above the head of the Jesus-child of the House of David. Then he could say to himself: ‘Now you need no longer grieve, for what you did not live to see at that earlier time, you now behold: the glory of the Saviour shining above this babe. Lord, now let thy servant die in peace!’

• 1. These lectures-courses were given in April 1909, and August 1909, respectively. Both have been translated into English.
• 2. See Buddhism in Translation, by Henry Clarke Warren (Harvard Oriental Series, Vol. III, second issue). This legend is given in great detail in the chapter entitled The Great Retirement, pp. 56–67. Difficult passages referring to "Kanthaka the king of horses" become intelligible in the light of what Dr. Steiner says here. According to the legend, Kanthaka came into existence “at the very time that the future Buddha was born” and died of a broken heart at the final parting from his master, thereupon to be reborn in heaven as the "God Kanthaka".

Whoever turns to the Gospel of St. Luke will, to begin with, only be able to feel dimly something of what it contains; but an inkling will then dawn on him that whole worlds, vast spiritual worlds, are revealed by this Gospel. After what was said in the last lecture, this will be obvious to us, for as we heard, spiritual research shows how the Buddhistic world-conception, with everything it was able to give to mankind, flowed into the Gospel of St. Luke. It may truly be said that Buddhism radiates from this Gospel, but in a special form, comprehensible to the simplest and most unsophisticated mind.

As could be gathered from the last lecture and will become particularly clear to-day, to understand Buddhism as presented to the world in the teachings of the great Buddha demands the application of lofty conceptions and an ascent to the pure, ethereal heights of the Spirit; a very great deal of preparation is required to grasp the essence of Buddhism. Its spiritual substance is contained in the Gospel of St. Luke in a form that can influence everyone who recognizes concepts and ideas that are essential for humanity. This will be readily understood when we get to the root of the mystery underlying the Gospel of St. Luke. Not only are the spiritual attainments of Buddhism presented to us through this Gospel; they come before us in an even nobler form, as though raised to a level higher than when they were a gift to humanity in India some six hundred years before our era.

In the lecture yesterday we spoke of Buddhism as the purest teaching of compassion and love; from the place in the world where Buddha worked a gospel of love and compassion streamed into the whole spiritual evolution of the Earth. The gospel of love and compassion lives in the true Buddhist when his own heart feels the suffering confronting him in the outer world from all living creatures. There we encounter Buddhistic love and compassion in the fullest sense of the words; but from the Gospel of St. Luke there streams to us something that is more than this all-embracing love and compassion. It might be described as the translation of love and compassion into deed. Compassion in the highest sense of the word is the ideal of the Buddhist; the aim of one who lives according to the message of the Gospel of St. Luke is to unfold love that acts. The true Buddhist can himself share in the sufferings of the sick; from the Gospel of St. Luke comes the call to take active steps to do whatever is possible to bring about healing. Buddhism helps us to understand everything that stirs the human soul; the Gospel of St. Luke calls upon us to abstain from passing judgment, to do more than is done to us, to give more than we receive! Although in this Gospel there is the purest, most genuine Buddhism, love translated into deed must be regarded as a progression, a sublimation, of Buddhism.

This aspect of Christianity—Buddhism raised to a higher level—could be truly described only by one possessed of the heart and disposition of the writer of the Gospel of St. Luke. It was eminently possible for him to portray Christ Jesus as the Healer of body and soul because having himself worked as a physician he was able to write in the way that appealed so deeply to the hearts of men. That he recorded what he had to say about Christ Jesus from the standpoint of a physician will become more and more apparent as we penetrate into the depths of the Gospel.

But something else strikes us when we consider what an impression this Gospel can make upon even the most childlike natures. The lofty teachings of Buddhism, to understand which mature intelligence is required, appear to us in the Gospel of St. Luke as though rejuvenated, as though born anew from a fountain of youth. Buddhism is a fruit on the tree of humanity, and when we find it again in this Gospel it seems to be like a rejuvenation of what it had previously been. It is only possible to understand this rejuvenation by paying close attention to the great Buddha's teachings themselves and discerning with spiritual eyes the powers working in Buddha's soul.

In the first place it must be remembered that the Buddha had been a Bodhisattva, that is to say, a very lofty Being able to gaze deeply into the mysteries of existence. As a Bodhisattva, the Buddha had participated in the evolution of humanity throughout the ages. When in the epoch following Atlantis the first post-Atlantean civilization was established and promoted, Buddha was already present as Bodhisattva and, acting as an intermediary, conveyed to man from the spiritual worlds the teachings indicated in the lecture yesterday. He had been present in Atlantean and even in Lemurian times. And because he had reached such a high stage of development, he was also able, during the twenty-nine years of his final existence as Bodhisattva, from his birth to the moment when he became Buddha, to recollect stage by stage all the communities in which he had lived before incarnating for the last time in India. He could look back upon his participation in the labours of humanity, upon his existence in the divine-spiritual worlds in order that he might bring down from there what it was his mission to impart to mankind. It was indicated yesterday that even an Individuality of this lofty rank must live through again, briefly at any rate, what he has already learnt. Thus Buddha describes how while still a Bodhisattva he gradually rose to higher stages of consciousness, how his spiritual vision became ever more perfect and his enlightenment complete.

We are told how he described to his disciples the path his soul had traversed and how he was able by degrees to recollect his experiences in the past. He spoke to them somewhat as follows. ‘There was a time, O ye monks, when an all-pervading light appeared to me from the spiritual world, but as yet I could distinguish nothing in it—neither forms, nor pictures: my enlightenment was not yet pure enough. Then I began to see not only the light, but single pictures, single forms, within the light; but I could not distinguish what these forms and pictures denoted: my enlightenment was not yet pure enough. Then I began to realize that spiritual beings were expressing themselves in these forms and pictures; but again I could not distinguish to what kingdoms of the spiritual world these beings belonged: my enlightenment was not yet pure enough. Then I learnt to know to which of the various kingdoms of the spiritual world these several beings belonged; but I could not yet distinguish through what actions they had acquired their place in the spiritual realms, nor what was their condition of soul: for my enlightenment was not yet pure enough. Then came the time when I could discern through what actions these spiritual beings had acquired their place in the spiritual realms, and what was their condition of soul; but I could not yet distinguish with which particular spiritual beings I myself had lived in former times, nor how I was related to them: for my enlightenment was not yet pure enough. Then came the time when I was able to know that I was together with certain beings in particular epochs and was related to them in this way or in that: I knew what my previous lives had been. Now my enlightenment was pure!’

In this way Buddha indicated to his disciples how he had gradually worked his way to knowledge which, although he had already attained it in an earlier epoch, had nevertheless to be freshly acquired in accordance with the conditions prevailing in each successive incarnation. In Buddha's case this knowledge had necessarily to be in a form in keeping with his complete descent into a physical human body. If we enter into these things with the right feeling we shall get an inkling of the greatness and significance of the Individuality who incarnated at that time in the King's son of the family of Sakya. Buddha knew that the world he himself could again experience and behold would be inaccessible to men's ordinary faculty of vision in the immediate present and future. Only ‘Initiates’—and Buddha himself was an Initiate—could gaze into the spiritual world; for normal humanity this was no longer possible. Inherited remains of the old clairvoyance had become increasingly rare. But Buddha had not come to speak to men only of what Initiates had to say; his primary mission was to convey to them knowledge of the forces that must flow out of the human soul itself. Hence he could not speak only of the fruits of his own enlightenment, but he said to himself: ‘I must speak to men of what they can attain through the higher development of their own inner nature and of the faculties belonging to this epoch.

In the course of Earth evolution men will gradually come to recognize the content of Buddha's teaching as something that their own reason, their own soul, tells them. But long, long ages will have to pass before all men are mature enough to produce out of their own souls what Buddha was the first to bring to expression in the form of pure knowledge. For to develop certain faculties in later ages is not the same as to bring them forth for the first time from the depths of the human soul. Let us take another example. To-day, even the young are able to assimiliate the principles of logic and unfold logical thinking. Logical thinking is now one of the general faculties possessed by man and developed from his own inner nature. But it was in Aristotle, the great Greek thinker, that this faculty first arose from a human soul. There is a difference between bringing forth something for the first time from the soul and bringing it forth after it has already been developing for a period in humanity.

Buddha's message to men was among the very greatest of teachings and will remain so for long, long ages. Hence the soul of a Bodhisattva, the soul of one enlightened to such a supreme degree, was needed in order that this teaching should for the first time become a living power in a human being. Only the highest degree of enlightenment could enable the soul to give birth to what was to become a universal endowment of mankind—namely, the lofty doctrine of compassion and love. Buddha's message had to be presented in words familiar to the humanity of that time, especially to the people of his homeland. Reference has already been made to the fact that at the time of Buddha the Sankhya and Yoga philosophies were being taught in India. From them were derived the terminologies and concepts in use at the time. Anyone who brought a new message had necessarily to use current parlance, and Buddha too clothed what was living within him in concepts familiar to his contemporaries. True, he re-cast these concepts into completely new forms but he was obliged to use them. The principle of all evolution must be that the future is based on the past. And so Buddha clothed his sublime wisdom in expressions customary in the Indian teachings of that time.

We must now try to picture what Buddha experienced during the seven-day period of his ‘Enlightenment’ under the Bodhi-tree. This teaching was to become the deepest, most intimate concern of mankind. Let us therefore try to conceive, even if with thoughts only approximately adequate, what profound experiences were undergone by Buddha under the Bodhi-tree and then came to expression in his soul.

He might have said that there were times in the ancient past when many human beings were dimly clairvoyant and that in an even more distant past this was the case with everyone. What does it mean—to be ‘dimly clairvoyant’, or ‘clairvoyant’? To be clairvoyant means to be able to use the organs of the etheric body. When a man is able to use the organs of his astral body only, he can, it is true, inwardly feel and experience profound mysteries, but there can be no actual vision. Clairvoyance cannot arise until what is experienced in the astral body makes its ‘impress’ in the etheric body. Even the old, dim clairvoyance originated from the fact that in the etheric body, which had not yet passed completely into the physical body, there were organs which it was still possible for ancient humanity to use. What, therefore, was it that men lost in the course of time? They lost the capacity to use the organs of the etheric body! They were obliged to make use of the external organs of the physical body only, experiencing in the astral body, in the form of thoughts, feelings and mental pictures, what the physical body transmitted. All this passed through the soul of the great Buddha as the expression of what he experienced. He said to himself: ‘Men have lost the capacity to use the organs of their etheric bodies. They experience in their astral bodies what they learn from the outer world through the instrumentality of their physical bodies.’

Buddha now concerned himself with this significant question: ‘When the eye perceives the colour red, when the ear hears a sound, a tone, when the sense of taste has received some impression, under normal conditions these impressions become concepts and ideas, are inwardly experienced in the astral body. If they were experienced in this way alone, they could not, in normal circumstances, be accompanied by pain and suffering. Were man simply to abandon himself to the impressions of the outer world as the latter with its light, colours, sounds, and so forth, affects his senses, he would pass through the world without experiencing pain and suffering from the impressions made upon him. Only under certain conditions can pain and suffering be experienced by man.’

Hence the great Buddha sought to discover the conditions under which man experiences pain, suffering, cares and afflictions. When and why do the impressions of the outer world become fraught with suffering? Then he said to himself: Looking back into ancient times, it is revealed that in men's earlier incarnations on the Earth certain beings worked into their astral bodies from two sides. In the course of incarnations through the epochs of Lemuria and Atlantis, the Luciferic beings penetrated into human nature, and their influences took actual effect in the human astral body. Then, from the Atlantean epoch onwards, man was also worked upon by beings under the leadership of Ahriman. Thus in the course of his earlier incarnations, man was subjected to the influences of both the Luciferic and Ahrimanic beings. Had these beings not worked upon him, he could have acquired neither freedom nor the capacity to distinguish between good and evil, nor free will. From a higher point of view, therefore, it is fortunate that these influences were exercised upon him, although it is true that in a certain respect they led him from divine-spiritual heights more deeply into material existence than he would otherwise have descended.

The great Buddha could therefore say that man bears within himself influences due to the invasion of Lucifer on the one side and Ahriman on the other. These influences have remained with him from earlier incarnations. When, with his old clairvoyance, man was still able to gaze into the spiritual world, he perceived the influences of Lucifer and Ahriman and could clearly distinguish them. He could say: This particular influence comes from Lucifer, this other from Ahriman. And inasmuch as with his vision of the astral world he perceived the harmful influences of Lucifer and Ahriman, he could reckon with and protect himself from them. He knew too, how he had come into contact with these Beings. There was a time—so said Buddha—when men knew whence came the influences they had borne within themselves from incarnation to incarnation since bygone ages. But with the loss of the old clairvoyance this knowledge was also lost; man is now ignorant of the influences that have worked upon his soul through the series of incarnations. The earlier clairvoyant knowledge has been replaced by ignorance. Darkness now envelops man; he cannot perceive whence come these influences of Lucifer and Ahriman, but they are there within him! He has within him something of which he knows nothing. It would be folly to deny the reality and effectiveness of something that exists, even though people are ignorant of it. The influences that have penetrated into man from incarnation to incarnation are working in him. They are there and they work through his whole life—only he is unaware of them!

What effect have these influences in man? Although he cannot actually recognize them for what they are, he feels them; there is a power within him that is the expression of what has continued from incarnation to incarnation and has entered into his present form of existence. These forces, the nature of which man cannot recognize, are represented by his desire for external life, for experience in the world, by his thirst and craving for life. Thus the ancient Luciferic and Ahrimanic influences work within man as the thirst, the craving for existence. This ‘thirst for existence’ continues from incarnation to incarnation. This, in effect, is what the great Buddha said. But to his intimate pupils he gave more detailed explanations.

How he presented what he thus felt can be understood only if there has been a certain preparation through Anthroposophy. We know that when a man dies his astral body and his Ego leave the physical and etheric bodies. Then he has before him, for a certain time, the great memory-tableau of his last life in the form of a vast picture. The main part of his etheric body is then cast off as a second corpse and something like an extract or essence of this etheric body remains; he bears this extract with him through the periods of Kamaloka and Devachan and brings it back again into his next incarnation. While he is in Kamaloka there is inscribed into this life-extract everything he has experienced through his deeds, everything that has been incurred in the way of human Karma and for which he has to make compensation. All this unites with the extract of the etheric body which passes on from one incarnation to another and man brings it with him when he again comes into existence through birth. The term in Oriental literature for what we call ‘etheric body’ is ‘Linga Sharira’. Thus it is an extract of Linga Sharira that man takes with him from incarnation to incarnation.

Buddha was able to say: At birth, the human being brings with him, in his Linga Sharira, everything it contains from his former incarnations; it is inscribed there everything of which man, in the present epoch, knows nothing and over which spreads the darkness of ignorance, although it asserts itself as the ‘thirst for existence’, the ‘craving for life’. In what is called the ‘craving for life’, Buddha saw everything that comes from previous incarnations and drives man to long avidly for enjoyment in the world, so that he does not merely move though the world of colours, tones and other impressions, but yearns for this world. This force exists in man from previous incarnations. Buddha's pupils called it ‘Samskara’. Buddha spoke to his intimate pupils to the following effect.—What is characteristic of man is his ignorance, his ‘non-perception’ of something very significant that is in him. Because of this ignorance, this non-perception, everything that confronts man from the Luciferic and Ahrimanic beings and to which he might otherwise adopt an effective attitude, is transformed into the ‘thirst for existence’, into slumbering forces which rumble darkly within him from previous incarnations. Man's present thinking has developed from ‘Samskara’ and this is why, in the present cycle of human evolution, nobody is able, without further effort, to think objectively.

Mark well the fine distinction made clear by Buddha to his pupils: the distinction between objective thinking which has nothing but the ‘object’ in view, and thinking influenced by the forces arising from the Linga Sharira. Consider how you acquire your ‘opinions’ about things; ask yourselves how much you acquire from these things because they please you and how much because you observe them objectively. Everything acquired as an apparent truth, not as the result of objective thinking, but because old inclinations have been brought from previous incarnations—all this, according to Buddha, forms an ‘inner organ of thought’. This organ of thought comprises the sum-total of what a man thinks because certain experiences in former incarnations remain in his Linga Sharira as a residue. Buddha saw in the inner being of man a kind of inner organ of thought formed from Samskara, and he said: ‘It is this thought-substance that forms in man what is called his ‘present individuality’—in Buddhism, ‘Name and Form’, or ‘Kamarupa’. ‘Ahamkara’ is the term used in another philosophy.

Buddha spoke to his pupils somewhat as follows. In primeval times, when men were still clairvoyant and beheld the world lying behind physical existence, they all, in a certain sense, saw the same, for the objective world is the same for everyone. But when the darkness of ignorance spread over the world, each man brought with him individual capacities which distinguished him from his fellows. This made him into a being best described as having a particular form of soul. Each human being had a name which distinguished him from another—each had an ‘Ahamkara’. What is thus created in man's inner nature under the influence of what he has brought with him from former incarnations and accounts for his ‘Name and Form’, his individuality—this builds in him, from within outwards, Manas and the five sense-organs, the so-called ‘six organs’.

Note well that Buddha did not say: ‘The eye is merely formed from within outwards’; but he said: ‘Something that was in Linga Sharira and has been brought over from previous stages of existence is membered into the eye.’ Hence the eye does not see with pure, unclouded vision; it would look into the world of outer existence quite differently if it were not inwardly permeated with the residue of earlier stages of existence. Hence the ear does not hear with full clarity but everything is dimmed by this residue. The result is that there is mingled into all things the desire to see this or that, to hear this or that, to taste or perceive in one way or another. Into everything man encounters in the present cycle of existence there is insinuated what has remained from earlier incarnations as ‘desire’. If this element of desire were absent—so said Buddha—man would look out into the world as a divine being; he would let the world work upon him and no longer desire anything more than is granted to him, nor wish his knowledge to exceed what was bestowed upon him by the divine Powers; he would make no distinction between himself and the outer world, but would feel himself membered into it. He feels himself separated from the rest of the world only because he craves for more and different enjoyment than the world voluntarily offers him. This leads to the consciousness that he is different from the world. If he were satisfied with what is in the world, he would not distinguish himself from it; he would feel his own existence continuing in the outer world. He would never experience what is called ‘contact’ with the outer world, for, not being separate from it, he could not come into ‘contact’ with it. The forming of the ‘six organs’ was responsible for the gradual establishment of ‘contact with the outer world’; contact gave rise to feeling and feeling to the urge to cling to the outer world. But it is because man tries to cling to the outer world that pain, suffering, cares and afflictions arise.

This is what Buddha taught his pupils regarding the ‘inner man’ as the cause of pain, suffering, cares and afflictions. It was a delicately woven, sublime theory—but a theory that sprang directly from life, for an ‘Enlightened One’ had experienced it as a profound truth concerning the humanity of his time. Having guided humanity as Bodhisattva for thousands and thousands of years in accordance with the principles of love and compassion, there dawned in him when he became Buddha, knowledge of the true nature and the causes of suffering. He was able to know why man suffers, and explained this to his intimate disciples. And when his development was so advanced that he could experience the very essence and meaning of human existence in the present cycle of evolution, he summarized it all in the famous sermon at Benares with which he inaugurated his work as Buddha. There he presented in a popular form what he had previously communicated to his disciples in a more intimate way.

He spoke somewhat as follows.—Whoever knows the causes of human existence, realizes that life, as it is, must be fraught with suffering. The first teaching I have to give you concerns suffering in the world. The second teaching concerns the causes of suffering. Wherein do these causes lie? They lie in the fact that the thirst for existence insinuates itself into man from what has remained in him from previous incarnations. Thirst for existence is the cause of suffering. The third teaching concerns the question: How is suffering eliminated from the world? By eliminating its cause; by extinguishing the thirst for existence proceeding from ignorance! Men have lost their former clairvoyant knowledge, have become ignorant, and it is this ignorance that conceals the spiritual world from them. Ignorance is to blame for the thirst for existence and this in turn is the cause of suffering and pain, cares and afflictions. Thirst for existence must disappear from the world if suffering is to disappear. The old knowledge has passed away from the world; men can no longer use the organs of the etheric body. But a new knowledge is now possible, the knowledge acquired when man immerses himself completely in what his astral body, thanks to its deepest forces, can give him, and with the help of what his outer sense-organs enable him to observe in the external physical world. What is thus kindled in the deepest forces of the astral body and is developed with the co-operation of the physical body—although not actually derived from it—this alone can help man to begin with, and give him knowledge; for this knowledge is at first bestowed upon him as a gift. It was to this effect that Buddha spoke in his great inaugural sermon.

He knew that he must transmit to humanity the kind of knowledge that is attainable through the highest development of the forces of the astral body. Hence he had to teach that through deep and penetrating understanding of the forces of the astral body, man acquires knowledge that is both appropriate and possible for him but is at the same time untouched by influences from earlier incarnations. Buddha wished to impart to men a kind of knowledge that has nothing to do with what slumbers in the darkness of ignorance within the human soul as Samskara. Such knowledge is acquired by waking to life all the forces contained in the astral body in one incarnation. ‘The cause of suffering in the world’—so said Buddha—‘is that something of which man knows nothing has remained behind from earlier incarnations. This legacy from earlier incarnations is the cause of man's ignorance concerning the world; it is the cause of his suffering and pain. But when he becomes conscious of the nature of the forces in his astral body, he can, if he so will, acquire a knowledge that has remained independent of all influences from earlier times—a knowledge that is his very own!’

This was the knowledge that the great Buddha wished to impart to men, and he did so in the form of what is known as the ‘Eightfold Path’. There he indicates the capacities and qualities which man must develop in order to attain, in the present cycle of human evolution, knowledge that is uninfluenced by the ever-recurring births. Thus by the power he had himself acquired, Buddha raised his soul to the heights attainable by means of the strongest forces of the astral body, and in the ‘Eightfold Path’ he showed humanity the way to a kind of knowledge uninfluenced by Samskara. He described the path as follows.—

Man attains this kind of knowledge about the world when he acquires a right view of things, a view that has nothing to do with sympathy or antipathy or preference of any sort. He must strive as best he can to acquire the right view of each thing, purely according to what presents itself to him outwardly. That is the first principle: the right view of things. Secondly, man must become independent of what has remained from earlier incarnations; he must also endeavour to judge in accordance with his right view of a thing and not be swayed by any other influences. Thus right judgment is the second principle. The third is that he must strive to give true expression to what he desires to communicate to the world, having first acquired the right view and right judgment of it; not only his words but every manifestation of his being must express his own right view—that and that alone. This is right speech. The fourth principle is that man must strive to act, not according to his sympathies and antipathies, not according to the dark forces of Samskara within him, but in such a way that he lets his right view, right judgment and right speech become deed. This is right action. The fifth principle, enabling a man to liberate himself from what is within him, is that he should acquire the right vocation and station in the world. We may best understand what Buddha meant by this, if we remember how many people are dissatisfied with the tasks devolving upon them, believing that some other position would be more advantageous. But a man should be able to derive from the situation into which he is born or into which fate has placed him, the best that is possible, i.e. to acquire the right ‘occupation’ or ‘vocation’. Whoever finds no satisfaction in the situation in which he is placed, will not be able to derive from it the power to unfold right activity in the world. This is what Buddha called right vocation. The sixth principle is that a man should make increasing efforts to ensure that what he acquires through right views, right judgment and so forth, shall become habit in him. He is born into the world with certain habits. A child gives evidence of this or that inclination or habit. But man's endeavours should be directed, not towards retaining the habits, proceeding from Samskara but towards acquiring those that gradually become his own as the result of right views, right judgment, right speech, and so on. These are the right habits. The seventh principle is that a man should bring order into his life through not invariably forgetting yesterday when he has to act to-day. He would never accomplish anything if he had to learn his skills anew each time. He must strive to develop recollectedness, mindfulness, regarding everything in his life. He must always turn to account what he has already learnt, he must link the present with the past. Thus along the Eightfold Path man must acquire right mindfulness in the sense of Buddha's teaching. The eighth quality is acquired when, without partiality for one view or another and without being influenced by any element remaining in him from former incarnations, he surrenders himself with pure devotion to the things of the world, immerses himself in them and lets them alone speak to him. This is right contemplation.

This is the Eightfold Path, of which Buddha said to his disciples that if followed it would gradually lead to the extinction of the thirst for existence with its attendant suffering, and impart to the soul something that brings liberation from elements enslaving it from past lives.

We have now been able to grasp something of the spirit and origin of Buddhism. We know too what significance lies in the fact that the Bodhisattva of old became Buddha. The Bodhisattva had always allowed everything connected with his mission to flow into humanity. In very ancient times, before Buddha came into the world, men were not able to apply even their inner forces in such a way that they themselves could have developed the attributes of the Eightfold Path. Influences flowing from the spiritual world were necessary to make this possible, and it was the Bodhisattva of old who enabled these influences to stream down upon mankind. It was therefore an event of unique significance when this Bodhisattva became Buddha and now gave forth in the form of teaching what in earlier times he had caused to flow down upon men from above. He had now brought into the world a physical body able to unfold out of itself, forces that formerly could flow down from higher realms only. The first body of this kind was brought into the world by Gautama Buddha. Everything he had formerly caused to flow down from above became reality in the physical world at that time. It is a happening of great and far-reaching importance for the whole of Earth evolution when forces that have streamed down upon humanity from epoch to epoch are present one day in the bodily nature of a human being on Earth. A power that can pass over into all men is then engendered.

In the body of Gautama Buddha lie the causes enabling men in all ages to develop in their own being the powers of the Eightfold Path. Buddha's existence ensured for men the possibility of right thinking! And whatever comes to pass in the future in this respect, until the principles of the Eightfold Path become reality in the whole of mankind, will all be thanks to that existence. What Buddha bore within himself he surrendered to men for their spiritual nourishment.

Generally speaking, no science to-day perceives these significant facts in the evolution of humanity, but they are often presented in simple fairy-tales and legends. I have emphasized more than once that fairy-tales and legends are often wiser and more truly ‘scientific’ than our objective science itself. In its depths the human soul has always sensed a certain truth connected with the nature of a Being such as a Bodhisattva: that, to begin with, something streams down from above, then becomes by degrees a possession of the soul and thereafter rays back again into the cosmos from the soul itself. Men who were able to feel the significance of this either dimly or clearly said to themselves: like the rays of the sun from the heavens, so did the Bodhisattva once ray down upon the Earth the forces of the doctrine of compassion and love, the forces developed through the principles of the Eightfold Path. But then the Bodhisattva descended into a human body and surrendered to men the power that was once his own possession. This power now lives in humanity and streams back into the cosmos as the rays of the sun are reflected back in the moon's light. This was felt to be of special significance in regions where it was customary to express such a truth in the form of a fairy-tale or legend. Thus the following remarkable legend was narrated in the regions where the Bodhisattva appeared.

Once upon a time the Buddha lived as a hare. It was an age when other creatures of many different species were looking for food, but it had all been consumed. The plant food which the hare itself could eat was not suitable for carnivorous creatures. The hare, who was in reality the Buddha, saw a Brahman passing by and resolved to sacrifice himself in order to provide food. At that moment the God appeared and saw the noble deed. A chasm opened and swallowed the hare. Then the God took a tincture and drew the picture of the hare on the moon. And since that time the picture of Buddha as the hare is to be seen on the face of the moon. In the West we do not speak of the ‘hare in the moon’ but of the ‘man in the moon’.

A Kalmuck fairy-tale expresses this still more cogently. In the moon lives a hare; it came there because once upon a time the Buddha sacrificed himself and the Earth-Spirit drew the picture of the hare on the moon. This expresses the great truth of the Bodhisattva becoming Buddha and sacrificing the substance of his very being to mankind for nourishment, so that his forces now ray out into the world from the hearts of men.

Of a Being such as the Bodhisattva who became Buddha, we said—and this is the teaching of all who know: When a Being passes through this stage he has had his last incarnation on the Earth, for his whole nature is contained within a human body. Such a Being never again incarnates in this sense. Hence when the Buddha became aware of the significance of his present existence, he could say: ‘This is my last incarnation; I shall not again incarnate on the Earth!’—It would however be erroneous to think that such a Being then withdraws altogether from Earth-existence. True, he does not enter directly into a physical body but he assumes another body—of an astral or etheric nature—and so continues to send his influences into the world. The way in which such a Being who has passed through the last incarnation belonging to his own destiny continues to work in the world, may be understood by thinking of the following facts.

An ordinary human being, consisting of physical body, etheric body, astral body and Ego, can be permeated by such a Being. It is possible for a Being of this rank, who no longer descends into a physical body but still has an astral body, to be membered into the astral body of another human being. This man may well become a personality of importance, for the forces of a Being who has already passed through his last incarnation on the Earth are now working in him. Thus an astral Being unites with the astral nature of some individual on the Earth. Such a union may take place in a most complicated way. When the Buddha appeared to the shepherds in the picture of the ‘heavenly host’, he was not in a physical body but in an astral body. He had assumed a body in which he could still send his influences to the Earth. Thus in the case of a Being who has become a Buddha, we distinguish three bodies:

1. The body he has before he attains Buddhahood, when he is still working from above as a Bodhisattva; it is a body that does not contain in itself all the powers at his command; he still lives in spiritual heights and is linked with his earlier mission as was the Bodhisattva before his mission became the Buddha's mission. As long as such a Being is living in a body of this nature, his body is called a ‘Dharmakaya’;

2. The body which such a Being builds as his own and through which he brings to expression, in the physical body, everything he has within him. This body is called the ‘body of perfection’, ‘Sambhogakaya’.

3. The body which such a Being assumes, after he has passed through the stage of perfection and can work from above in the way described. This body is called a Nirmanakaya’.¹

We can therefore say that the ‘Nirmanakaya’ of Buddha appeared to the shepherds in the picture of the angelic host. Buddha appeared in the radiance of his Nirmanakaya and revealed himself in this way to the shepherds. But he was to find further ways of working into the events in Palestine at this crucial point of time.

To understand this we must briefly recall what is known to us from other lectures about the nature of man. Spiritual science speaks of several ‘births’. At what is called ‘physical birth’ the human being strips off, as it were, the maternal physical sheath; at the seventh year he strips off the etheric sheath which envelops him until the change of teeth just as the maternal physical sheath enveloped him until physical birth. At puberty—about the fourteenth or fifteenth year in the modern epoch—the human being strips off the astral sheath that is around him until then. It is not until the seventh year that the human etheric body is born outwardly as a free body; the astral body is born at puberty, when the outer astral sheath is cast off.

Let us now consider what it is that is discarded at puberty. In Palestine and the neighbouring regions this point of time occurs normally at about the twelfth year—rather earlier than in lands farther to the West. In the ordinary way this protective astral sheath is cast off and given over to the outer astral world. In the case of the child who descended from the priestly line of the House of David, however, something different happened. At the age of twelve the astral sheath was cast off but did not dissolve in the universal astral world. Just as it was, as the protective astral sheath of the young boy, with all the vitalising forces that had streamed into it between the change of teeth and puberty, it now united with the Nirmanakaya of Buddha. The spiritual body that had once appeared to the shepherds as the radiant angelic host united with the astral sheath released from the twelve-year-old Jesus, united with all the forces through which the freshness of youth is maintained during the period between the second dentition and puberty. The Nirmanakaya which shone upon the Nathan Jesus-child from birth onwards united with the astral sheath detached from this child at puberty; it became one with this sheath and was thereby rejuvenated. Through this rejuvenation, what Buddha had formerly given to the world could be manifest again in the Jesus-child. Hence the boy was able to speak with all the simplicity of childhood about the lofty teachings of compassion and love to which we have referred to-day. When Jesus was found in the temple he was speaking in a way that astonished those around him, because he was enveloped by the Nirmanakaya of Buddha, refreshed as from a fountain of youth by the boy's astral sheath.

These are facts which can become known to the spiritual investigator and which the writer of the Gospel of St. Luke has indicated in the remarkable scene when a sudden change came over the twelve-year-old Jesus in the temple. We must grasp what it was that had happened and then we shall understand why the boy no longer spoke as he had formerly been wont to speak. It so happened that at this very time, King Kanisha of Tibet summoned a Synod in India and proclaimed ancient Buddhism to be the orthodox religion. But in the meantime Buddha himself had advanced! He had absorbed the forces of the protective astral sheath of the Jesus-child and was thereby able to speak in a new way to the hearts and souls of men.

The Gospel of St. Luke contains Buddhism in a new form, as though springing from a fountain of youth; hence it expresses the religion of compassion and love in a form comprehensible to the simplest souls. We can read what the writer of the Gospel of St. Luke has woven into the text of his Gospel, but still more is contained in its depths. Only part of what appertains to the scene of Jesus in the temple could be described to-day and even greater depths of this mystery have still to be explained. Light will then be shed upon the earlier as well as upon the later years of the life of Jesus of Nazareth.

• 1. Also referred to in Buddhist literature as ‘the Body of Transformation’.

The facts underlying the Gospels—particularly that of St. Luke—will become increasingly complicated as we proceed. I must therefore ask you to bear in mind, especially to-day, that as the lectures are given as a consecutive series, a single one, or even several, cannot be understood unless studied in connection with the rest. This applies particularly to the present lecture and the one to follow; so you must wait until tomorrow before asking how the various facts to be presented are connected with what has already been said on other occasions.

In the last lecture we heard that the Nirmanakaya of Buddha manifested itself to the world at the moment when, according to the writer of the Gospel of St. Luke, the proclamation was made to the shepherds. Buddhist conceptions that flowed into Christianity were thereby given to the world in a new form and were rejuvenated through the circumstance that the protective astral sheath of the Nathan Jesus-child—the sheath that is detached from the growing human being at puberty—was absorbed by the Nirmanakaya of Buddha and became one with it in the twelfth year of Jesus' life. From that moment onwards we have to do with a definite entity consisting of the Nirmanakaya (or spiritual body) of Buddha and the protective astral sheath that had been detached from the twelve-year-old Jesus-child.

In ordinary life, when the protective astral sheath is cast off in the course of development and the astral body is actually born, the sheath dissolves into the universal astral world. In the case of an average person of our time, the astral sheath would not be suitable for incorporation in a higher Being such as Buddha in his Nirmanakaya. There was something very special about the astral sheath which was cast off at that time and through its union with the Nirmanakaya of Buddha rejuvenated the whole of Buddhism. In other words, a unique Being must have been incarnated in the body of this Jesus-child—a Being from whom proceeded the forces that were absorbed by the astral sheath and contained the rejuvenating power indicated in the lecture yesterday. It must have been no ordinary human being but a very special Being who grew up in the Jesus-child from birth to the twelfth year and was able to infuse the rejuvenating forces into the discarded astral sheath.

To form an idea of how a child could possibly work upon his sheaths in a way differing from the normal, the facts must be approached by means of a comparison.

If we follow the life of the human being evolving under normal conditions from birth to later stages, to the twentieth, thirtieth and fortieth years, we can perceive how the various forces that are present at birth in rudimentary form gradually make their appearance. The child grows both physically and spiritually; the forces of soul develop by degrees. (How this takes place can be read in my book The Education of the Child in the light of Anthroposophy.)¹ Try to picture to yourselves how the forces of the mind and intellect develop in the child; how at the seventh, fourteenth and twenty-first years certain powers not in operation before make their appearance or are forthcoming in greater strength. Try to imagine how this process takes place in the normal course of human life, and now suppose that we wish to make an experiment with life; we wish to make it possible for a young human being to develop in a way that is less normal and less in conformity with the customs of our present age. We wish to give him a special opportunity of grasping with a certain freshness, and not in the ordinary way, the material usually assimilated between the twelfth and eighteenth years, so that he does not absorb it as others do, but retains a kind of inventive power, continuing to work creatively upon it. Suppose we wish to make such a child into a specially creative human being. In that case we shall not allow him to grow up as other children normally do.

I say expressly that this is a hypothetical experiment only and is not meant to be immediately put into practice. I speak of it by way of comparison only and do not recommend it as an ideal of education! Thus supposedly we wish to train a human being to develop an especially creative turn of mind, not only keeping his thinking very alert but continuing, even at a later age, to unfold inventive powers. To begin with, we should have to keep such a child from learning what other children learn directly after the ages of six or seven; the usual school-subjects taught to other children would have to be withheld from him. Until his tenth or eleventh year he would as far as possible be kept at play and be taught very little in the way of ordinary school-subjects, so that at the age of nine he would probably still be unable to add up figures and at the age of eight still hardly able to read. Then we should have to begin at the age of eight or nine with all that a child usually learns when he is six or seven years old. Under these conditions the faculties of the human being develop quite differently and the soul makes something altogether different of what is imparted to it. Such a child would retain the forces of childhood (which are usually suppressed by current methods of education) until his tenth or eleventh year; he would tackle his lessons with a far greater activity of soul and have a much stronger grasp of the subjects. His faculties would thus become highly productive. It would be essential to keep such a child in a childlike state as long as possible, and then a clairvoyant would perceive that the astral sheath stripped off at puberty actually contains youthful, vigorous forces, very different from those usually in evidence. This astral sheath could then be used by a Being such as Buddha in his Nirmanakaya. Not only would a prolongation of the years of youth be achieved by such an experiment but certain childlike, youthful forces would be able to permeate the astral sheath, so that a Being who were to descend from spiritual heights could be nourished and rejuvenated by these forces.

Nobody, however, should attempt to make this experiment; it is not an ideal for education. Certain things must still be left to the Gods. Gods can do this kind of thing, but not man. And if you hear of some personality destined to do creative work in a particular field that he seemed for a long time to be untalented and was for years considered a simpleton, that intelligence developed in him only much later—then you will know that the Gods instituted this experiment; they guarded the childhood of such a human being and made him fit to learn only at a later period what is learnt much earlier in normal life. This is especially the case when wide-awake children easily grasp stories told to them, yet when they go to school learn nothing at all. The Gods are making with them the experiment of which I have spoken.

Something of the kind—only on a far, far grander scale—had to happen in the case of the Jesus-child who was then to deliver to the Nirmanakaya of Buddha such an infinitely fertile astral sheath. (Here we come to a mysterious fact which everyone is free to believe or not to believe, but which may now be communicated to duly prepared Anthroposophists. Examine all the facts at your disposal in the Gospels or in history and you will find everything substantiated by the facts of the physical plane if you approach these facts in the right way and do not judge too precipitately. The occultist who presents facts of the higher worlds entrusts them to humanity; and if they come from the right source he can say: you may test them as severely as you like, but if you do so fairly, you will find them all substantiated by what can be learnt in the physical world from documents and the findings of science.)

It was essential that there should be born of the parents spoken of in the Gospel of St. Luke a child who brought with him youthful forces of a very special kind and that these forces should be preserved in their pristine healthiness and vigour.

Under ordinary circumstances no child could have been found in whom the forces of childhood and youth were present in the state of freshness required at that time. In the whole range of humanity, if normal conditions alone had prevailed, nowhere could such an Individuality, nowhere could parents have been found such as were necessary for an incarnation of that kind. Very special measures were essential. To understand this we must recall certain facts already known to us.

Present-day humanity can be traced back through various epochs to the primeval humanity of ancient Atlantis. Atlantean humanity in turn leads back to that of ancient Lemuria. Spiritual science is able to reveal facts concerning the evolution of humanity very different from those presented by external science which can have recourse only to data of the material world. Spiritual science tells us that humanity passed through a stage of Graeco-Latin civilization which was preceded by the Egypto-Chaldean, the ancient Persian and the ancient Indian civilizations. Then we come to the great catastrophe which entirely changed the face of the Earth. Before that catastrophe a great continent stretched across the area now covered by the Atlantic Ocean: this was ancient Atlantis. The regions occupied to-day by the European, Asiatic and African peoples were mostly still under water. Through the great Atlantean catastrophe the whole countenance of the Earth was changed. Humanity had for the most part settled in Atlantis and underwent evolution there. The constitution of the men of Atlantis was, of course, very different from that of men to-day.

When the time of the catastrophe drew near, the great clairvoyant leaders and priests, foreseeing what was to happen, guided men to the East, and also to the West. Those who were led to the West were the ancestors of the later American Indians. Our own progenitors too were among the old Atlanteans. The inhabitants of Atlantis were in their turn the descendants of an earlier and again very different humanity living on the continent of ancient Lemuria between the present continents of Asia, Africa and Australia. (You will find a detailed account in my book Occult Science² and I will now select the relevant facts only.)

When we look back in the Akashic Chronicle to very ancient times the most wonderful corroboration is forthcoming of what is to be read in the Bible and other religious texts; indeed, it is only then that we learn to understand their contents in the right way. The reference in the Bible to a single pair of human beings, Adam and Eve, from whom all humanity has descended, was a problem with which men in the mid-nineteenth century were deeply preoccupied from the scientific standpoint. The Akashic Chronicle reveals that the Earth is of immense antiquity and that even the Lemurian epoch was preceded by another. We learn from the book Occult Science that the Earth is the re-embodiment of the earlier planetary embodiments of Old Moon, Old Sun and Old Saturn. We learn too that the Earth, in the course of its gradual evolution, was destined to add the Ego, the fourth principle of human nature, to the other three bodies which had been developed during the previous embodiments: the physical body (in rudimentary form) on Old Saturn, the etheric body on Old Sun, the astral body on Old Moon. Everything that preceded the Lemurian epoch was merely preparation for the Earth's mission. During the Lemurian epoch man assumed a form that made it possible for him to develop his fourth principle, the Ego. At that time the first seed began to form for the development of an Ego in the other three principles. Hence we can say that the changes which took place on Earth enabled man to become the bearer of an Ego. Before the Lemurian epoch the Earth was also inhabited, but by human beings who as yet bore no Ego within them. They consisted of the principles that had been brought over from their former development during the planetary evolutions of Old Saturn, Old Sun and Old Moon. These human beings consisted of physical body, etheric body, astral body. We know of the processes in the universe which led to the next stage in man's evolution. At the beginning of its present embodiment the Earth was united with Sun and Moon; then the Sun separated off, leaving behind a planetary body comprising the present Earth and Moon. If the Earth had remained united with the Moon, man's whole make-up would have become hard and ligneous, would have shrivelled. In order to avert this it was necessary for all the Moon-substances and beings to be cast out. Thereby the human form was rescued from the danger of hardening and it became possible for man to assume his present structure. It was only after the separation of the Moon that the possibility arose for him to become the bearer of an Ego. This did not, of course, take place all at once. After the Sun had slowly separated and while the Moon was still contained within the Earth, certain conditions arose which prevented the further evolution of mankind; physical matter became increasingly dense and a process of hardening had, in fact, already begun. Human souls—they were then at a lower stage of development—were passing through incarnations, through successive embodiments; in other words, man's in-most being left his outer form and passed through a spiritual world in order then to reappear in a new incarnation. But before the separation of the Moon a difficult period occurred in the evolution of the Earth. Certain human souls who, having left their bodies, were living in the spiritual world, wanted to descend again to the Earth; but the human substance now to be found there was too hard and ligneous to enable them to incarnate. A time came when souls wishing to descend found it impossible to incarnate again because the earthly bodies were unsuitable for them. Only the very strongest souls were able to master the hardened matter sufficiently to incarnate on the Earth; the others were obliged to withdraw again into the spiritual world. There were periods before the separation of the Moon when these conditions prevailed. The number of strong souls able to conquer matter and populate the Earth became steadily less, with the result that prior to the Lemurian epoch there was a period when wide areas of the Earth were barren and the population less and less numerous, because souls desiring to descend could find no suitable bodies.

What happened to these souls? They were transported to the other planets which had formed meanwhile out of the universal substance. Certain souls were transported to Saturn, others to Jupiter, Mars, Venus or Mercury. There was a period when only the very strongest souls were able to come to the Earth during its great winter. The weaker souls had to be taken into the guardianship of the other planets of our solar system.

During the Lemurian epoch there was actually a time when it may be said—with approximate accuracy at any rate—that there was a single couple in existence, one main pair (Haupt-paar) which had retained sufficient strength to master the stubborn substance and to incarnate on the Earth, to ‘hold out’ as it were through the period when the Moon was separating from the Earth. This separation made it possible again for human substance to be refined and rendered suitable to receive the weaker souls; the descendants of this one main pair were therefore able to live in more pliable substance than had been available before the separation of the Moon. Then, by degrees, all the souls returned to the Earth from Mars, Jupiter, Venus, Mercury and Saturn; and through propagation the souls gradually returning to the Earth from the planets constituted the descendants of the first main pair.

Thus the Earth was re-peopled. And during the latter part of the Lemurian until far into the Atlantean epoch, an ever-increasing number of souls descended, having waited on the other planets until a time came when they were able to incarnate in earthly bodies. In this way the Earth was re-populated and the Atlantean peoples came into existence, guided by the Atlantean Initiates in the “Oracles”.³

In ancient Atlantis there were great sanctuaries where Initiates worked. These sanctuaries were organized in such a way that one might be called the ‘Mars Oracle’, another the ‘Jupiter Oracle’, another the ‘Saturn Oracle’ and so on. The variety of these Oracle-sanctuaries was due to the differences among human beings. For those souls who had waited on Mars, instruction and guidance were provided in the Mars Oracles; for those who had waited on Jupiter, in the Jupiter Oracles, and so on. Only a few chosen pupils could be instructed in the great Sun Oracle. These were the most direct descendants of the main pair who had lived through the Earth's critical period—the strong, ancestral couple called in the Bible ‘Adam and Eve’. There we find something that tallies exactly with the facts revealed by the Akashic Chronicle, so that the Bible is substantiated even where its content seems improbable.

At the head of the Sun Oracle to which the other Oracles were subordinate was the greatest of the Atlantean Initiates, the Sun-Initiate, who was also the ‘Manu’, the leader of the Atlantean peoples. When the time of the great catastrophe was approaching, the Manu assumed the task of leading to the East those whom he found suitable for his mission—which was to establish a starting-point for the civilizations of the post-Atlantean epoch. This Initiate gathered around him men who always included the most direct descendants of ‘Adam and Eve’, the first ancestral pair who had survived the Earth's winter. These men were brought up and trained in the immediate environment of the great Initiate. The whole of the teaching imparted to them was organized in such a way that at the appropriate point of time in evolution it was always possible for the right influences to be sent forth from the sanctuary led by the Manu, the Initiate of the Sun Oracle. Let us suppose that at a certain point in evolution a rejuvenation of civilization was necessary; traditions preserved in humanity had become antiquated and required a new impetus; a new culture needed to be inaugurated. Provision for this had to be made—and was actually made, in many different ways—in the sanctuary under the great Initiate of the Sun Oracle.

During the first period of the post-Atlantean epoch, men specially prepared were sent to one place or another in order to carry into the world, as the result of their careful training, what might be required by the people concerned. This Oracle-sanctuary which was situated in a hidden region of Asia, never failed to provide for the right influence to be exercised upon the particular civilizations.

Five to six centuries after the advent of the great Buddha, there dawned a very crucial time. Buddhism had become in need of rejuvenation. The mature and sublime conceptions taught by Buddha needed to pass through a fountain of youth in order that they might be revealed to mankind in a new form, filled with fresh, rejuvenating forces. Very special forces had to be provided for humanity. These forces were not to be found in any single individual who had worked in the world outside. Whoever works for the world wears out his strength, and this wearing out of strength simply means ‘growing old’. Civilization after civilization arose at various points of time: first, the ancient Indian, then the ancient Persian, then the Egypto-Chaldean, and so on; great and notable leaders of humanity were at all times present—leaders who devoted their highest and best forces to humanity and its progress. The Holy Rishis, Zarathustra who was the inaugurator of the Persian civilization, Hermes, Moses, the leaders of Chaldean culture—all devoted their forces to the same end. By virtue of their achievements they were the best leaders for their times. Think of some personality in ancient India: he incarnated again and again, reappeared in this or that incarnation, in the Persian, in the Egypto-Chaldean epoch—and his soul became more and more mature; he rose to stages of greater maturity but thereby lost the fresh force of youth. A man may be capable of momentous achievements when he has become a mature soul as the result of efforts made in the course of many incarnations—but his soul has aged. He may be able to give splendid teaching, he may achieve a great deal for humanity, but he would have had to sacrifice his youthful freshness and vigour while thus evolving to higher stages.

Let us take one of the greatest Individualities who have worked in the course of human evolution: Zarathustra. It was he who brought the sublime message of the Sun Spirit from the profoundest depths of the spiritual world to the humanity of his time; it was he who directed the souls of men to the great Spirit who later appeared as Christ; it was he who proclaimed: ‘In the Sun lives Ahura Mazdao, and He will come to the Earth!’ Zarathustra spoke words of immense significance concerning Ahura Mazdao. Only his profound spiritual knowledge and highly developed clairvoyance could behold that Being of whom the Holy Rishis said that He, ‘Vishva Karman’, dwelt beyond their sphere. This was the same Being whom Zarathustra called ‘Ahura Mazdao’ and whose significance for humanity he proclaimed. A spirit of great maturity lived in the body of Zarathustra, even in the days when he founded the ancient Persian civilization.

We can well imagine that this Individuality rose to higher and higher stages during his subsequent incarnations, becoming more and more mature, more and more capable of the greatest sacrifices on behalf of humanity. Those of you who have heard other lectures of mine will know that Zarathustra gave up his astral body to Hermes, the leader of the Egyptian civilization, and his etheric body to Moses, the leader of the Hebrews. Such deeds can be accomplished only by a soul of very advanced development. Zarathustra was then reborn in Chaldea six hundred years before our era (at the time of Buddha in India) and worked there as the great teacher ‘Nazarathos’ or ‘Zaratas’, who was also the teacher of Pythagoras. All this was within the power of the former leader and inaugurator of the ancient Persian civilization. Since the days of ancient Persia he had become more and more mature, but when Buddhism needed rejuvenation this task was not within his powers, as you will understand from the foregoing. It was not possible for him to provide youthful forces, developed under childlike conditions until puberty, which could then be given over to the Nirmanakaya of Buddha. Precisely because he had reached such a high stage of development it would not have been possible for Zarathustra to develop as a child at the beginning of our era in such a way that the required results would have been forthcoming. Were we to review all the Individualities whose powers were unfolded at that time, we should find no single one capable of furnishing, in his twelfth year, such forces as were needed for the rejuvenation of Buddhism. Zarathustra was a great and unique Individuality, an altogether exceptional case. Yet not even Zarathustra himself could have ensouled the body of Jesus up to the time of puberty in such a way as to enable the discarded astral sheath to unite with the Nirmanakaya of Buddha. Whence, then, came the great vivifying, vitalising power of the Nathan Jesus-child?

It came from the Mother-Lodge of humanity directed by the sublime Sun-Initiate, the Manu. A great individualised power (eine grosse individuelle Kraft) had there been nurtured and fostered. This individualised power, this ‘Individuality’, was then sent down into the child born of the parents called ‘Joseph’ and ‘Mary’ in the Gospel of St. Luke. Who was this Being?

To answer this question we must go back to the time before the Luciferic influence had penetrated into the astral body of man. This influence approached humanity at the time when the ancestral human couple were living on the Earth. This ancestral couple had been strong enough to master human substance and to incarnate, but had not been strong enough to resist the Luciferic influence. The effects of the influence extended into the astral bodies of this couple too, with the consequence that it was impossible to allow all the forces that were in ‘Adam and Eve’ to be transmitted to their descendants. The physical body had necessarily to be transmitted through the generations, but the leadership of humanity held back a portion of the etheric body. This was expressed by saying: ‘Men have eaten of the Tree of Knowledge of Good and Evil’—that is to say, they have partaken of the Luciferic influence; but it was also said: ‘The possibility of eating also of the Tree of Life must now be taken from them.’ This means that certain of the forces of the etheric body were kept back and did not pass on to the descendants. Thus after the Fall, certain forces were no longer in ‘Adam’, and the still guiltless part of his being was nurtured and fostered in the great Mother-Lodge of humanity. This was, so to speak, the Adam-soul as yet untouched by human guilt, not yet entangled in what had actually caused the ‘Fall’ of man. These pristine forces of the Adam-Individuality were preserved; they were there and were then led as a provisional ‘Ego’ to the child born to Joseph and Mary. Thus in his early years this Jesus-child bore within him the power of the original progenitor of earthly humanity.

This soul had remained young in the truest sense. It had not been led through incarnations but had been kept at a very early stage—like the child in our hypothetical educational experiment. Who, then, was the Being in the child born to Joseph and Mary of the Nathan line? The progenitor of humanity, the ‘old Adam’ as a ‘new Adam!’ This secret was known to St. Paul and lies behind his words. And St. Luke, the writer of the Gospel—who was a pupil of St. Paul—knew it too. For this reason he speaks of it in a special way. He knew that a very definite process was necessary in order that this spiritual substance might be led down to humanity; he knew that a blood-relationship reaching back to ‘Adam’ was necessary. Hence for Joseph he shows a lineage reaching back to Adam who issued directly from the spiritual world and in the words of the Gospel was a ‘son of God’. The sequence of generations is traced back to God himself.

A mystery of great significance is contained in the genealogical chapter of St. Luke's Gospel, namely that homogeneous blood had to flow through the generations and unbroken sequence be maintained until the last descendant, in order that the spirit too might he led down to the descendants when the time was fulfilled. And so this infinitely youthful Being was united with the body born of Joseph and Mary of the Nathan line—a Being untouched by earthly destinies, a young soul whose powers, if we wanted to discover their origin, would have to be traced back to ancient Lemuria. This Being alone was strong enough to penetrate into the astral sheath and, when this sheath was detached, to pass over to it the forces it needed in order to establish a living union with the Nirmanakaya of Buddha.

We may therefore ask: What is actually described to us in the Gospel of St. Luke when it speaks of Jesus of Nazareth?

In the first place it describes a human being whose physical body, in respect of blood-kinship, is to be traced back to Adam—to the times when, in the period of devastation on the Earth, humanity was saved through an ancestral pair. It further describes the incarnation of a soul who had waited the longest before incarnating. In the Nathan Jesus-child there was present the Adam-soul as it was before the Fall—the soul which had waited longest. We may therefore say, fantastic as it will seem to modern humanity, that the Individuality who had been led into the Jesus-child by the great Mother-Lodge had not only descended from the physically oldest generations of mankind but was also, in a sense, the incarnation of the very first member of humanity.

We know now who was presented in the temple and shown to Simeon, and who, according to St. Luke, was the ‘Son of God’. St. Luke was not speaking of the present human being but was testifying that this was the reincarnation of a Being who was the earliest blood-ancestor of all the generations.

And now to summarize what has been said. In the fifth–sixth century before our era there lived in India the great Bodhisattva whose mission it was to bring to humanity truths that were gradually to arise in humanity itself. He gave the impulse for this and thereby became Buddha. Hence he does not again appear in an earthly body; he appears in the Nirmanakaya, the ‘Body of Transformation’, but only as far as the etheric-astral world. The shepherds, being for the moment clairvoyant, see him in the form of the angelic host, for they are meant to behold in vision what is being announced to them. In his Nirmanakaya the Buddha inclines over the child born to Joseph and Mary of the Nathan line—for a very special purpose.

What the Buddha had been able to bring to humanity needed to be present in a mature form; it was difficult to understand for it came from great spiritual heights. If what Buddha had achieved hitherto was to become universally fruitful, it was necessary for an entirely fresh and youthful force to flow into it. He had to draw this force from the Earth by inclining over a human child from whom he could receive all the youthful forces from the astral sheath when it was detached. Such a child had been born from the line of generations—a child whose lineage the one who best understood it could trace back to the ancestor of humanity, back to the young soul of humanity during the Lemurian age, a child to whom he (St. Luke) could point as the reincarnated ‘new Adam’. This child, whose soul was the mother-soul of humanity—a soul kept young through the ages—lived in such a way that all his youthful forces rayed into the astral body, and when the astral sheath was detached it rose upwards and united with the Nirmanakaya of Buddha.

These facts do not, however, include everything that helps us to understand the wonderful Event of Palestine; they present one aspect only. We now know who was born in Bethlehem when Joseph and Mary travelled thither from Nazareth, and we know whose coming had been announced to the shepherds; but that is not all. Much that is strange and significant took place at the beginning of our era in order to bring about the greatest Event in the evolution of humanity. For a better understanding of what gradually led up to that Event, we must still consider the following.

In the ancient Hebrew people there was a line of generations descending from David. We learn from the Bible that David had two sons, Solomon and Nathan. Thus two lines of descent, the ‘Solomon line’ and the ‘Nathan line’ stemmed from David. Leaving aside the intermediate members, we can say: At the beginning of our era, descendants both of the Solomon line and of the Nathan line of the House of David were living in Palestine. In Nazareth there lived a man named ‘Joseph’, a descendant of the Nathan line; he had a wife, ‘Mary’. And in Bethlehem there lived a descendant of the Solomon line, also named ‘Joseph’. It is not in the least surprising that there were two men of David's lineage named Joseph and that each was married to a Mary as the Bible says. Thus at the beginning of our era there were two couples in Palestine, both bearing the names of ‘Joseph’ and ‘Mary’. The Bethlehem couple traced back its origin to the ‘Solomon’ or kingly line of the House of David, and the other (the Nazareth couple) to the ‘Nathan’ or priestly line. To this latter couple (of the Nathan line) was born the child described to you yesterday and to-day. This child provided an astral sheath that could eventually be absorbed into the Nirmanakaya of Buddha. At the time when the child was due to be born, this couple of the Nathan lineage journeyed from Nazareth to Bethlehem as St. Luke relates—‘to be taxed’. The genealogical table is given in his Gospel.

The other couple did not originally reside in Nazareth but in Bethlehem; this is related by the writer of the Gospel of St. Matthew. This couple of the Solomon line also had a child named ‘Jesus’. In the body of this child too a great Individuality was living, but the child had a different task to fulfil. The wisdom of the world is indeed profound! It was not the function of this child to impart fresh forces of youth to the astral sheath; his mission was to bring to humanity that which only a mature soul can bring. Under the guidance of all the Powers concerned, this child was able to be the reincarnation of the Individuality who had once taught the mysteries of Ahura Mazdao to men in ancient Persia; who had once given up his astral body to Hermes and his etheric body to Moses, and who had appeared again as Zarathas or Nazarathos, the great teacher of Pythagoras in ancient Chaldea. This Individuality was none other than Zarathustra. The Ego of Zarathustra was reincarnated in the child of whom the Gospel of St. Matthew relates that he was born of a couple named Joseph and Mary who descended from the kingly or Solomon line of the House of David and resided, originally, in Bethlehem.

Thus we find one part of the truth presented in the Gospel of St. Matthew and the other part in that of St. Luke. Both accounts must be taken literally, for truth is complex. We know now who was born from the priestly line of the House of David. But we know too that from the kingly line there was born the Individuality who had once worked in ancient Persia as Zarathustra and had inaugurated the ‘kingly’ or ‘magic’ science of the ancient Persian kingdom. Thus the two Individualities lived side by side: the young Adam-Individuality in the child of the priestly line of the House of David, and the Zarathustra-Individuality in the child of the kingly line. How and why all this took place, and how evolution was further guided—of this we shall say more tomorrow.

• 1. Many courses of lectures on Education were given by Dr. Steiner in later years and are available in English translation. Among them are the following: Study of Man (1919), The Spiritual Ground of Education (1922), Education and Modern Spiritual Life (1923), The Kingdom of Childhood (1924).
• 2. Occult Science—an Outline. Translated by George and Mary Adams. See p. 192 et seq. (Rudolf Steiner Press, 1963).
• 3. Op. Cit., p. 594. “Oraculum—meaning a place where the intentions of spiritual Beings are perceived.”