The Rudolf Steiner Archive

The advent of instructing and life-giving powers from the cosmos through the Christ. Their transmission to the disciples. Their awakening. The avowal of Peter. The Son of Man—the Son of the living God. The founding of new communities on the basis of moral and spiritual relationships. Leading forth of the disciples into the Macrocosm by the Christ. The inpouring of the power of the Sun-Word through the mystery of Golgotha. The gradual growth upwards into the Kingdoms of Heaven

Following on the story of the ‘Temptation,’ which we might describe as the impulse towards a new initiation, comes the teaching given by Christ to His disciples. This was a teaching in a completely new form. What He gave them was not so much by way of instruction, but as a force, a health-giving force for mankind. This is demonstrated in His acts of healing.

Yesterday we made a transition in our studies, such as presupposes, as I said, the goodwill to understand—the goodwill that is the result of intensive work in spiritual scientific knowledge which has been received in the course of years. We have endeavoured to put a mighty mystery into human language, and to make comprehensible the nature of the instruction given to the disciples. Christ Jesus was a kind of focal point, a living centre for forces passing from the macrocosm into the earthly sphere, and thence into the souls of the disciples. Such a concentration of forces was only possible through the special powers appertaining to the nature of Christ Jesus. Forces, formerly only bestowed on men while unconscious in sleep, now streamed down to the disciples through the being of Christ Jesus from universal space, as the illuminating, life-giving forces of the cosmos itself. Details concerning these forces, which are enlightening forces in connection with world-existence, can naturally only be given by referring to the constellations, and we propose to deal with these mysteries to-day in so far as they throw light on the Gospel of Matthew.

In the first place we have to realize how the disciples increased in knowledge regarding earthly conditions, because the forces of Christ Jesus had streamed into them. They had to develop in themselves, to grow in their lives, and in living wisdom, in the most varied ways. An instance is given of the peculiar nature of this development in one of the disciples or apostles, but we can only understand this important and outstanding event in the life of the apostle when we show it in its comprehensive setting. We have to realize that a man himself advances within human evolution as a whole.

It is not in vain that we pass from one incarnation to another; neither is it in vain that we have incarnated in post-Atlantean civilizations—the Indian, Persian, Egypto-Chaldean, and Graco-Latin—in order that we might garner experiences from our surroundings. These are stages in the great school of life, each giving its appropriate experiences and promoting development. We pass gradually through them all. In what does human development through the different epochs consist?

According to the elementary teachings of Anthroposophy, mankind is formed of different members; these we call the physical body, etheric body, and astral body. With the astral body is associated the sentient soul; then the rational or intellectual soul; and then the consciousness or spiritual-soul. Beyond these are the higher principles of human nature towards which man is evolving; they are spirit-self, life-spirit, and spirit-man. Now, in the course of each of the post-Atlantean periods, something definite was given for these different members of human nature. In the first epoch, the ancient Indian period of civilization, man had added to him an increase in the capacities of his etheric body whereby it became something more than it had been before. What was implanted in him in this respect as regards his physical body already had a beginning during the last part of the Atlantean period; but he only received these enhanced powers into his etheric body during the post-Atlantean period. Thus it was during the period, known as the ancient Indian that the etheric body received these gifts. Then during the Persian civilization similar forces were implanted in his astral or sentient body; and during the Egypto-Chaldean period he received those suited to his sentient-soul; during the Greco-Latin period—the fourth age of post-Atlantean culture—the forces of the rational-soul were imprinted in man; and now, in the fifth period, we are living in an age in which the forces belonging to these lines of progress are gradually to be impressed on the spiritual-soul. As yet humanity has made but little progress with this.

Following on this age will come the sixth post-Atlantean age, which is to witness the impressing of the forces of the spirit-self on human nature; and the seventh age will see that of life-spirit. Beyond this our vision reaches out to a far distant future, in which the spirit-man or Atma will be impressed on normal humanity.

Let us now consider human evolution in relation to the individual man, for this is how it was viewed in the Mysteries; man was always considered from this aspect by those who knew somewhat of the true relationship of things. It was thus the disciples had gradually to learn to know him, in the light of the life-giving, illuminating force that streamed into them from Christ Jesus. When we observe mankind—either at the present time, or at the time of Christ Jesus—we must recognize that rudiments lie in men just as plants contain seeds, even when only in leaf and before the blossom and fruit is formed. In looking at such a plant we can say: As surely as this plant which so far only possesses green leaves has within it the germ of both flower and fruit, so man, who at the time of Christ Jesus possessed only sentient and intellectual-soul, holds within him the germ of the spiritual-soul, which then opens itself to the spirit-self, in order that the higher triad, as a new spiritual gift from God, may flow into him from above. Thus we can say: Man unfolds through the content and qualities of his soul in the same way as a plant unfolds in turn green leaves, blossoms, and fruit. In developing his sentient-soul, intellectual-soul, and spirit-soul man develops something that corresponds to the flower of his being, and lifts this up to receive the inpouring of the Divine Spirit from above, so that by receiving the spirit-self he may rise to ever further heights of human evolution.

At the time Christ Jesus walked on earth the normal man had developed the rational-soul as his highest principle; this was not as yet capable of receiving into it the spirit-self; but out of the same man as now had developed to the rational soul the spiritual-soul would evolve as his child—as the consummation of his being, which later would become the receptacle for the spirit-self.

What is to unfold out of the whole nature of man, and come forth from him like a blossom? How was this described in the Mysteries, and in the circle where Christ Jesus spoke to His disciples of their further development? Translated into our language it was called the ‘Son of Man.’ The Greek

[IMAGE REMOVED FROM PREVIEW]

The disciples had to grow to an understanding of the nature of these leaders of humanity. It was to test their understanding of this that Christ asked His more intimate disciples, ‘Tell me, of what beings, of what men in this generation, can it be said that they are “Sons of Men?”’ So runs the question according to the Aramaic Script—for though the Greek translation from the Aramaic Script when read aright is certainly better, yet something has been lost in it also. We have to picture Christ Jesus standing thoughtfully before His disciples and saying, ‘What is the general opinion concerning the men who, in previous generations of this Greco-Latin period, were called “Sons of Men”? Who were they?’ And the disciples spoke to Him of Elias, of John the Baptist, of Jeremiah, and other prophets. They were able to answer thus through the illuminating forces that came to them from Christ. They knew that these leaders of men had developed powers by which they had given birth within themselves to the ‘Son of Man.’

On the same occasion, the disciple who is usually called Peter gave a different answer. In order to understand this answer we must allow what we have heard in recent lectures concerning the mission of Christ Jesus, according to the Gospel of Matthew, to sink deeply into our souls. It was there explained that through the Impulse of Christ it has become possible for men to develop full ego-consciousness—that what lies within the ‘I am’ can blossom fully through His Impulse. In other words Men will be able in time to enter the higher worlds—may even attain to initiation—while retaining their ego-consciousness, the only state of consciousness considered normal for men in the physical world to-day. This has become possible through the life of Christ Jesus on earth. He is the representative of the force that gives complete consciousness of the ‘I am’ to man.

I have already explained that interpretations of the Gospels given by free-thinkers, or by opponents of the Gospels, do not as a rule even mention the facts of greatest moment. They point continually to certain sequences of words found there, which they say are also to be met with elsewhere; as when they assert the previous existence of the contents of the Beatitudes. But there is something that has never existed before, and on this we lay stress what had previously been impossible of attainment through ego-consciousness had now become possible through the impulse imparted by Christ. This is a point of inestimable importance.

We have already analysed the Beatitudes, and said that the first should read ‘Blessed are the beggars in respect of the spirit,’ those who as a result of human evolution are poor in spirit, who, having lost the old clairvoyance, are unable to look into the spiritual worlds; but comforting them Christ explains, ‘Even though ye have lost the old clairvoyance and can no more through it see into the spiritual world, ye shall now be able to view these worlds through the powers of your own individual ego, for: “Within yourselves ye shall find the Kingdoms of the Heavens!”’ Similarly with the second Beatitude: ‘Blessed are those who mourn.’ Blessed are ye who no longer require to see into the spiritual world with the help of the old clairvoyance, for you will develop your ego so powerfully that through it you will attain to the spirit-world. But to do this your ego must gain more and more of the power which Christ, by His unique nature, has once and for all time firmly united with the earth.

It would be well if men would really ponder these things a little. It is not without purpose that each of the Beatitudes in the Sermon on the Mount contains a very important Greek word

[IMAGE REMOVED FROM PREVIEW]

Forgive me if I now refer to something of great importance to our day by employing a rather trivial example. We must learn to use the Greek word

[IMAGE REMOVED FROM PREVIEW]

Keeping this in mind we can see how important the second question was that Christ put to His disciples. After asking them: Who among the leaders of former generations could be described as ‘Sons of Men,’ He questioned them further, and wished gradually to bring them to an understanding of His own nature, to an understanding of that ego-nature of which He was the representative. Hence He asked, And what think ye that I am? On every occasion you see how special stress is laid on the ‘I am’ in the Gospel of Matthew. Then Peter answered Him, and showed by his answer that he now recognized the Christ not only as a ‘Son of Man,’ but as the ‘Son of the living God.’ This brings us to a consideration of the difference between these two phrases, ‘Son of Man’ and ‘Son of the living God.’ In order to understand them, we must enter more fully into some facts already dealt with.

In the course of his development man evolves the spiritual-soul so that in it the spirit-self may appear. When he has evolved the spiritual-soul,¹ the upper triad, spirit-self, life-spirit, and spirit-man come to meet him, so that the opening flower of his being can receive into it this upper triad from above. This may be illustrated graphically to resemble the unfolding of a plant (see overleaf).

When a man has made himself receptive by developing his spirit-soul, the higher triad, spirit-self or Manas, life-spirit or Budhi, and spirit-man or Atma, draw near; this may be likened to a spiritual fructification coming towards him from on high. While with the other principles of his being he grows upwards from below, unfolding the blossom of the ‘Son of Man,’ there must come to meet him from on high, so that he may gain his ego-consciousness, that which brings with it spirit-self, life-spirit, and spirit-man.

Who is the representative of the gift which comes down to man from above and is indicative of the nature of humanity in the far future? Who is this? The first gift that comes to man is the ‘spirit-self.’ Of whom is he the representative who receives this gift coming from on high? It is the Son of God, He Who lives, the life-spirit, the Son of the Living God!

So in the scene to which we have just referred Christ Jesus asked the question, ‘What is to come to men through My impulse?’ The answer is, ‘The life-giving Spirit- Principle from on high!’

[IMAGE REMOVED FROM PREVIEW]

So we have to distinguish the Son of Man who evolves upwards from below, and the Son of God—the Son of the living God, Who comes down to meet him from above. These must be distinguished. We can understand what a difficult question this was for the disciples. Especially so because they were receiving for the first time those things which the simplest of mankind have had implanted in them through the Gospels from the beginning of the Christian era; things which first reached the disciples through the living, instructing forces of Christ Jesus. Through powers such as had previously been developed by them, no answer could be given to the question: ‘Whose representative am I Myself?’ To this question one of the disciples—Peter—answered: ‘Thou art the Christ, the Son of the living God.’ This was an answer which—if we may say so—did not spring from the normal spiritual powers of Peter at that moment.

Let us try to picture this scene vividly. Christ Jesus, looking at Peter, said to Himself: ‘It means much that such an answer should have come from this mouth; for it is an answer that points to the distant future.’ Then having gazed into Peter's consciousness, and seen how far he had progressed, seen that through his intellect, or the powers that initiation had evoked in him, he was able to give such an answer, the Christ was bound to say ‘This answer has not sprung from Peter's conscious knowledge; here spoke. those deeper forces that are inherent in all men, but which will only gradually become conscious forces in them.’

We bear within us physical body, etheric body, astral body, and ego; we are rising towards spirit-self, life-spirit, and spirit-man through transmutation of the powers of the lower bodies. This is an elementary lesson of Spiritual Science. The forces that we shall one day evolve in our astral body as spirit-self are already there, only they have been put there by divine spiritual powers and have not been evolved by us. It is the same as regards our etheric body, which already contains within it a divine life-spirit. Therefore, looking at Peter, Christ said: ‘What spoke to me is not what is within thy consciousness at the present time, thou hast spoken from out of something that will certainly be evolved within thee at a future time, but of which at present thou knowest nothing. What at the present time is within thy flesh and blood could not have spoken, so that the words: “Thou art the Christ, the Son of the living God” could have sprung from it. In these words divine spiritual forces spoke, forces lying deep below the threshold of consciousness, in the profoundest depths of human nature.’ The mysterious Higher Powers that at this moment spoke through Peter, Christ calls the ‘Father in Heaven.’ These were the forces out of which he was born, but of which he was not as yet conscious. Hence Christ's words: ‘The man of flesh and blood thou art at present did not reveal this unto thee, but the Father which is in Heaven revealed it.’ But Christ had something further to say to Peter. He had to say to Himself: ‘In Peter I have a disciple before me, whose nature is so constituted, that through the forces that have already evolved consciousness in him, and through the whole manner in which spiritual forces have worked in him the Father-force has remained intact; this subconscious, human force has remained so strong in him that when he surrenders himself to it he can build thereon. This is the most important thing in Peter.’ And Christ might have gone on to say: ‘What is present in Peter is present in all men, but they are not sufficiently advanced either to be aware of it or to make conscious use of it; the power to do so will only be developed in the future. If that which I am to give to man, if that for which I am the impulse, is to develop further and become a part of him, it must be founded on the consciousness which spoke through the mouth of Peter in the words: “Thou art the Christ,. the Son of the living God”; on this rock in human nature which the surging waves of consciousness as at present evolved have not yet destroyed, and which, as Father-force has just made itself heard, I will build that which will emerge with ever-increasing strength as the result of my impulse.’

When men have constructed this foundation, what the Christ-impulse can become for humanity will be revealed. This is contained in the words: ‘Thou art Peter, and on this rock I will build what a certain number of men, a community, can reveal when they confess the Impulse of Christ.’

Such words must not be passed over as lightly as are the discussions which at this moment are the subject of violent controversy. They can only be understood when reconstructed out of the depth of that wisdom which is the same as the wisdom met with in the Mysteries.

The sentence that follows shows clearly that Christ Jesus built on this deep subconscious force in Peter. For immediately afterwards He speaks of the events that are about to take place, and of the Mystery of Golgotha. The moment, however, had already passed when the more deeply lying forces spoke in Peter. It is the conscious Peter who now speaks, who fails to understand Christ, and cannot believe that suffering and death are to follow. So when the conscious Peter speaks (he who had already developed conscious powers within himself) Christ has to correct him, saying: ‘It is not God Who now speaks in thee but that which thou hast evolved within thee as man; the source from which it comes is of no value, but is a vain deception, for it comes from Ahriman—that is Satan!’ This is contained in the words, ‘Remove thyself from Me, Satan, thou offendest Me, for thou considerest not the things that are divine, but those that are human.’ Christ compares Peter to Satan, employing the word used to designate Ahriman. Whereas in other parts of the Bible the word ‘devil’ stands for everything Luciferic, Christ here makes deliberate use of the word ‘Satan,’ for it was to the Ahrimanic form of deception that Peter had succumbed.

These are the facts. What do modern critics of the Bible make of them? They say: It is most unlikely that Christ Jesus would stand before Peter one minute saying, ‘Thou alone hast grasped the fact that a God confronts thee,’ and immediately afterwards call him ‘Satan.’ So the critics conclude that the word ‘Satan’ must have been interpolated by someone later, and is therefore incorrect. The truth is that current opinions concerning the deeper meaning of these words when gained only through philological research are worthless, unless preceded by an actual understanding of the Biblical records. An understanding of the actual facts of the Bible is necessary before anyone can speak of the historical origin of corresponding documents.

Between the two sayings that have just been considered there is another. This we can only understand if we call to mind a very ancient, yet ever new teaching of the Mysteries: The teaching that man as he exists on earth—and not only man himself but each group or class of men—is a reflected image of cosmic happenings. This has already been explained by me when referring to the descent of Jesus of Nazareth. We saw the true meaning of the promises made to Abraham: ‘Thy descendants shall be a copy of the order of the stars in Heaven.’ The order of the Heavens as seen in the twelve Constellations, and the paths of planets through these twelve Signs of the Zodiac, were to be repeated in the twelve tribes, and in all that the Hebrew people experienced during three times fourteen generations. In the sequence of the generations, and in their special inheritance through the blood-tie within the twelve tribes, we have to see a copy or reflection of cosmic relationships. This was told to Abraham.

In the moment when Peter stood before the Christ, and our Lord knew that in his deeper nature he had really understood what was given to man with the Christ-Impulse—that it meant the down-flowing of spiritual power through the ‘Son of the living God’—Christ knew He could now inform those standing round Him that something new was about to begin on earth, that a new model could now be given to them. As in the cosmic relationship of the heavens Abraham had been given an image of blood relationship, so now an image for an ethical and spiritual relationship was provided; a model for what man would be able to attain to through his ego. When people come to understand what the Christ is, as the higher nature of Peter understood it, they will cease to establish relationships and communities that depend only on the blood-tie, but will consciously weave bonds of love from soul to soul. This means that as in the blood of the Jewish people, in the threads stretching through the generations, people were bound together in accordance with a macrocosmic model, and were also liberated from each other through the same heavenly ordinance—from this time forth a force was to arise out of the conscious ego that would separate man from man, or bind them to each other in love, in accordance with moral and spiritual relationships. Regulations affecting humanity will be made or harmonized by the conscious ego. This is contained in the words spoken by Christ in continuation of His answer to Peter when He said: ‘What thou bindest on earth—what the deeper nature in thee binds—is the same as is bound in Heaven; and what this nature loosens here below is also loosened in Heaven.’

In ancient times the whole meaning of human union lay in relationship through the blood-tie; but men in future will develop more and more towards moral, intellectual, and spiritual ties. It follows, that what they form in the way of communities shall mean something to them. Or, to express this in anthroposophical language, we might say: The individual karma of a man will have to be associated with the karma of the community.

From the teachings of Spiritual Science during recent years you can gather that it does not contradict the idea of karma for me to give something to a poor man, so it does not contradict the idea of karma that a man's individual karma should be affected by that of the community to which he belongs. The community can share in the lot of the individual. Karma maybe so connected that the community as a whole bears the karma of the individual. In moral relationships the following may happen: An individual member of a community may commit some wrong; this will most surely be written in his karma, and must be worked out in the great inter-relationships of the whole world. But suppose another case: Suppose a man were found willing to help another to bear his karma. The karma would have to be fulfilled, but the man might be helped. Groups or associations of people can help a wrong-doer in the same way. The karma of an individual can be so interwoven with that of a community that—because it recognizes him as one of themselves—it can consciously accept his destiny, and in sympathy desire his improvement. Their attitude might be—‘You, as an individual, have done wrong, but we will stand by you. We will take over that in your karma, which is conducive to your betterment.’ If for ‘community’ the word ‘church’ be substituted, then it means that the Church lays upon itself the duty of accepting the sin of the individual and of sharing the burden of his karma. This does not refer to ‘forgiveness of sins’ in the usual meaning of the words, but to a real bond, to ‘a taking upon them’ of the sins, and the community must be conscious of its acceptance of the debt.

When ‘binding’ and ‘loosing’ are understood in this sense there must be with every forgiveness of sins a recognition by the community of the responsibilities arising out of it. In this way a web is woven in which the threads of individual karma are woven into the karma of the whole community; and this web shall become a reflection of the order in heaven through the gift brought down to Earth by Christ from spiritual heights. This means that individual karma shall be bound up with universal karma after the pattern of the order in the spiritual worlds, and this in no haphazard way, but so that the whole social organism may become a reflection of the heavenly order.

Hence for those who begin to understand it, this scene of the ‘confession of Peter’ acquires an infinite depth of meaning. It was so to say the founding of future humanity on the basis of their ego-nature. What happened in this confidential conversation between Christ and His more intimate disciples was that the power brought down by Him out of the macrocosm He passed on to that which they were to establish.

From this point onwards the Gospel of Matthew shows how the disciples were led upwards step by step towards that which they were able to receive of the forces of the Sun, and of the cosmos, through the medium of the Christ-being.

You know that one side of initiation is an expansion into the macrocosm, and because Christ is the impulse to this initiation, in the instructions He gives His disciples, He leads them out into the cosmos. As the individual who experiences initiation consciously expands into the macrocosm gradually acquiring wisdom from it, so the Christ descends from the macrocosm, revealing on every hand the forces active there, and these He passes on to His disciples.

How this takes place I have already explained. Let us once more picture the scene. A man falls asleep; on the couch lie his physical and etheric bodies, while his astral body and ego pass out into the cosmos so that these members absorb the forces of the cosmos. If the Christ now approaches this man, He is the Being who attracts these forces consciously to the sleeper, thereby illuminating him. This actually happened; a scene is described in which we are told how the disciples journeyed by sea in the last watch of the night, how they then saw that what they at first took to be an apparition was the Christ, Who enabled the forces of the macrocosm to flow into them. We are shown, in a way apparent to anyone, how Christ conducted these cosmic forces to the disciples.

In what follows in this Gospel we are shown how, scene by scene, step by step, Christ guided the disciples towards initiation. It is as if He experienced this Himself and led them as by the hand along the path that all initiates must tread. I will tell you one thing which clearly shows the gradual leading of them into the macrocosm.

When a living perception of the spiritual world has been gained, when the powers of clairvoyance have been awakened, it brings with it knowledge of things previously quite unknown. One learns, for instance, the real connections in the progressive stages of the growth of a plant. A materialist says of a flower (one that bears fruit): ‘Here is a flower, in it seeds will develop, these can later be gathered and planted in the earth where they will decay and a new plant will appear; this in turn will again bear seeds—and so it goes on from growth to growth. Materialistic thought cannot but suppose some part of the seed, however small, passes over into the new plant. But this is not the case. In respect of its material part, the whole of the old plant is destroyed. A leap occurs, so far as the material part is concerned; the new plant is of entirely new material. Actually a new formation has taken place.

Most important connections in the world are understood as soon as this very remarkable law is grasped and applied to the whole macrocosm; when we have learnt that as regards material conditions leaps or springs do actually occur. This was expressed in a special way in the Mysteries. It was said there: The disciple for initiation must learn at a certain stage through expansion into the cosmos to know the forces that cause these ‘leaps.’ Now a man learns something from the cosmos in whichever direction he advances, and this is expressed in a language taken from the stars. The stars are in this case used as letters. If our development advances in a certain direction we become aware of the ‘leap’ that takes place between an ancestor and a descendant, whether this be in the realm of plants, of animals, or men, or in the realm of planetary existence; such, for instance, as the transition from ancient Saturn to ancient Sun-existence where everything material perished. What is spiritual endures what is material perishes. The spirit was the cause of this ‘leap.’ In the same way, spirit brought about the transition from ancient Sun to Moon, from Moon to Earth. In small things as in great, the law is the same. Two symbols are used to express this fact, one is an ancient one more of a pictorial imaginative script and the other more modern. The modern form is frequently found in calendars. As evolution advances, what is past curls up within itself in the form of a spiral, and the new evolution comes forth as a new spiral out of the old, unfolding from within. But between the end of the old and the beginning of the new there is a little ‘gap,’ only then does evolution advance.

[IMAGE REMOVED FROM PREVIEW]

We see this represented in the above figure; here are two interlaced spirals, and, in the centre between them, a little ‘gap.’ This is the sign of ‘Cancer,’ the fourth Sign of the Zodiac, and symbolizes the growing outwards into the macrocosm, and also the starting point of a new shoot within an evolution.

There is another symbol which represents this same connection. Strange as it may seem, the symbol of an ass and its foal was used to express the connection between an ancestor and his descendant, and was intended to represent the actual point of transition from one condition to the other. In old drawings the sign of Cancer is frequently represented in this way. It is not unimportant for us to know this. It is an important teaching towards the understanding that a similar important transition also occurs when we rise to the macrocosm; that when man enters the spiritual world an entirely new illumination is associated with it. This is expressed quite correctly when in accordance with the language of the stars it is said that the physical Sun, having passed through the Constellation of Cancer and reached its highest point, descends again. Much the same happens when the disciple for initiation who has made his first ascent into the spiritual worlds learns of the forces there. When he has acquired knowledge concerning these forces he turns, and bears them down again, so as to make them serviceable to humanity.

The Gospel of Matthew, as well as the other Gospels, tells how Christ Jesus brought about this ‘leap’ in the development of the disciples; and by the way this is told we are shown that He did not influence them by words alone, but that He induced in them imaginative perception—a living image of what He Himself was accomplishing, that exalted state that is the goal of human evolution. To this end He made use of the symbol of the ass and its colt; which means that He guided His disciples towards an understanding of what in spiritual life corresponds to the sign of Cancer. This was the expression of something that occurred in the living spiritual relationship of Christ to His disciples, and was of such majesty, such grandeur, that no human words, whatever the language, were found adequate to express it. The only way that Christ could convey the meaning of it to His disciples was to lead them into the spiritual world, and then to create in physical conditions, an image or reflection of events in the macrocosmic world. For this purpose He led them to the point where the forces of those who had been initiated could become of service again to mankind. He then stood at the summit of His power, and this is shown when He tells the: His sun stood at its zenith, in the sign of Cancer No wonder, therefore, that at this point the Gospel of Matthew informs us that the life of Christ, as regards His earthly existence had reached its climax! This is mightily demonstrated in the cry: ‘Hosanna in the Highest!’ Here each tone is chosen so as to show how the disciples are led on towards maturity; so that through what took place in them humanity as a whole might attain that which through the Christ has been brought into its evolution.

The story of the Passover that follows is nothing else than the actual living inflow of that magic force, which first, in the form of teaching, and later as the outcome of the Mystery of Golgotha, was to enter humanity. With this in mind it becomes clear why the writer of this Gospel always felt it necessary to emphasize the contrast between the living teaching heard by the disciples coming to them from the heights of cosmic existence, a teaching suited to them; and the other teaching given to those who stood outside, who were not sufficiently ripe to receive the Christ-force itself. This difference will be dealt with in the next lecture in connection with the conversation of the Scribes and Pharisees. Just now we would remind you that Christ Jesus, having led the disciples to the point of initiation, showed them that by following this path they would themselves be able to experience expansion into the spiritual world of the macrocosm. He explained that they had already experienced the preliminaries of initiation, that the way was open, to where they could become more and more able to recognize the true nature of Christ as the Being Who fills all spiritual spaces, Whose reflection had been in Jesus of Nazareth. Christ Jesus told His disciples that they must progress in ripeness for initiation so that they might become initiates for humanity. He taught them further that they could only attain individual initiation if with patience and perseverance they furthered this inner ripeness.

What had to increase in strength in man's inner being, if his inner nature was to evolve clairvoyant higher forces? The as yet undeveloped attributes of his being had to ripen, so that he could become capable of receiving into himself the forces of spirit-self, life-spirit, and spirit-man. As to when this would happen, when the power from above which leads to initiation and makes of a man a participator in the Kingdoms of the Heavens dawns in him, depends on the degree of ripeness he has attained; it depends on the karma of the individual. Who can tell when this moment is at hand? Only the highest Initiates. It is not known to those on lower stages of initiation. The hour of man's attainment comes to those who are ripe for entry into the spiritual world. It must surely come; but it comes like a thief in the night.

But how does this expansion into the spiritual world come to pass? In the ancient Mysteries, and to a certain extent in the new, there were three stages of initiation into the macrocosm. The first stage brought knowledge of all that could be perceived through the spirit-self. The Initiate was then not only a man in the new sense, but he had attained to what, in the language of the Hierarchies, is called ‘Angel-nature’—the nature of the Hierarchy next above man. Thus in the Persian Mysteries a man who had advanced to this stage at which he had expanded to the Macrocosm, when the spirit-self was active in him was called either a Persian (since he was no longer an isolated being but belonged to the Angel of the Persian nation) or he was simply called an Angel, one whose nature was divine. The second stage is that in which the life-spirit had awaked in like manner; at this stage a man was called a ‘Sun-hero’ in the old Persian Mysteries, for he had then advanced to the point where he could draw into himself the spiritual forces of the Sun, when these forces had approached the earth. Such a man might also be called ‘Son of the Father.’ And he who had won to the heights of the third stage, the stage of Atma, or spirit-man, was called in the ancient Mysteries ‘the Father.’ These were the three stages of initiation—‘Angel,’ ‘Son or Sun-hero,’ and ‘Father.’

Only the highest initiates can judge when initiation is about to awaken in man. Hence Christ said: ‘Initiation will come when you have travelled further along the way on which I have led you; you will then ascend to the Kingdom of Heaven; but the hour of your arrival is known neither to the Angels (those initiated with the spirit-self, nor to the Son (those initiated with life-spirit), but only to the highest Initiates, those initiated with the Father.’ Here once more the language of the Gospel of Matthew conforms absolutely with the tradition of the Mysteries.

And we shall see as the Gospel continues how all that Christ tells His disciples concerning the Kingdom of Heaven is merely a prediction of what they are to experience in initiation. Examining carefully the sentences dealing with this subject, it is easily seen that Christ is referring to a certain teaching common at that time—concerning the way in which the Kingdom of Heaven was to be attained. People had accepted this attainment of the Kingdom of Heaven in a material sense, believing it applied to the whole earth, whereas they ought to have known that this was only possible to certain individuals, those who had passed through initiation. Some people really expected that the earth would be transformed into Heaven in a material way. Christ refers directly to this when He says that certain people who will appear and announce this teaching are lying prophets and false Messiahs. It is amazing to find expounders of the Gospels who even to-day spread this false doctrine of the material heavenly kingdom, and declare it to be the teaching of Christ Himself. Anyone who really knows how to read the Gospel of Matthew knows that Christ refers to a spiritual event, towards which those seeking initiation grow. In the course of earthly evolution it will, however, be possible for all humanity—for all who follow Christ—to grow to this condition—inasmuch as the earth itself is spiritualized.

When from this side also we have looked more deeply into the whole form and content of the Gospel of Matthew, our reverence for it deepens enormously. This is more especially the case in respect of the teaching Christ gave to His disciples from the standpoint of the ego—the ‘I.’ In none of the other Gospels is this given so clearly. We can picture the Christ, with His disciples gathered round Him, and can see how cosmic forces work through the agency of His human body; we can see the disciples learning of initiation as He leads them by the hand, and we catch a glimpse of the human conditions of His environment. All this makes the Gospel of Matthew a most human production. Through it we really learn to know the man Jesus of Nazareth, the bearer of the Christ; we recognize all that came to pass through the descent of Christ into human nature. Yes, in the Matthew Gospel even heavenly events are clothed in garments that are truly human.

How this is the case in other things not only in those relating to initiation will be dealt with in the next—the last lecture.

• 1. Spiritual-soul is sometimes called consciousness-soul.

In our consideration the day before yesterday, we arrived at the conclusion that the Gospel of John contains many great aspects. Today we want to talk about the relationship between man and the world that surrounds us here on this earth. Man usually sees himself as a much too simple being. In reality, however, he is a very complicated entity. One of the characteristics of the modern human being is their laziness, which extends to our way of thinking. The truth is simple only for those who have first made their way through the complexity. It is like a thread with many, many pearls strung on it.

From the public lectures, we have already seen how man is related to the cosmos that surrounds him, to the earthly nature that surrounds him. Through his physical body, he is related to the mineral, so-called inanimate world; through his etheric body, to the whole world of plants, to vegetation; and through his astral body, to all animal beings. It is only through self-awareness that he rises above the other three realms. Without a thorough understanding of this development, and without understanding what an initiation or awakening is, we cannot penetrate the depths of the Gospel of John.

Consider the three kingdoms of nature around us. The crystal has no self-consciousness, no ego in the physical world. This assertion is based on clear insights that come from occult research. But only here on this earth do the stone, the plant, and the animal have no self-consciousness. The question arises: are they not conscious? How this is to be understood can only become clear to us through occult study. Let us start with the consciousness of the human being. The nature of the human being in his fourfold nature is based on the fact that he has his consciousness in this physical world, that he has his four members in this world. Let us make this clear with a diagram:

The animal has its three bodies here, its I in the astral world; therefore the animal has no individual soul, but a group soul. If you look at a person's ten fingers, they are all animated, but not independent - they are only one part of the whole body. Just as we have to search for the ego of the fingers within us, so we have to go up into the astral world to find the common soul of the animals. The individual lions are members of the Lion-I, the Lion-Soul. All lions are connected in the astral, a thread goes from each of them into the astral world, where the ego is.

[IMAGE REMOVED FROM PREVIEW]

For the materialist this is incredible; but the spiritual researcher must say: it is true! One can ascribe exactly the same evolution to the group soul of animals as to the human ego in the physical world. When we follow groups of animals on the astral plane, we see their development taking place there in the same way as that of human beings on the physical plane as individuals.

The plant has its astral body in the astral world, its physical and etheric body in the physical world and its I in the lower devachan. But what is the entity of such a group of plants? Similar plants have their I, their group soul in the devachan. A human being in dreamless sleep is in exactly the same situation as a plant throughout its entire life. The entire plant world on earth is a sleeping being; the plant leads a dream life.

Let us consider the sleeping human being: the physical and etheric bodies lie in the bed, the astral body is on the astral plane and the I in dreamless sleep in Devachan. Let us now turn to the mineral. Its physical body is in the physical world, its etheric body in the astral world, its astral body in Rupa-Devachan, and the I at the very top in Arupa-Devachan.

Lower Devachan, Rupa: the world of spiritual forms
Upper Devachan, Arupa: the world that has not yet been formed.

The mineral thinks, feels and wills like a human being, not on the physical plane, but in Devachan. It extends only its inanimate parts into the physical world. The mineral's relationship to its soul is the same as a human being's relationship to its nails and bones to its self. An insect crawling over a finger nail and mistaking it for inanimate because it does not see the whole individual, would be comparable to a person mistaking a crystal for inanimate. The crystal is therefore an object that belongs to a being that reaches up into the spiritual world; so is the connection of its physical appearance with the spiritual world.

Man has his four essential elements on the physical plane. What is physical in man remains a physical body, but in Devachan it has a consciousness of its own, of which man knows nothing, though it haunts his limbs. The etheric body has a different consciousness, which is realized in the lower devachan. Finally, the astral body also has its own consciousness on the astral plane. So man is a very complicated being. The following scheme may serve as an explanation:

Upper Devachan: physical body
Lower Devachan: etheric body
Astral plane: astral body
Physical plane: self.

His ego is at home in the physical world; no one can dispute that. Furthermore, that part of his astral body lives in man and belongs to him, which has an unconscious consciousness and is at home on the astral plane. Furthermore, an unconscious consciousness of the etheric body exists on the lower devachan plan, and one of the ego in the upper devachan plan. The most important thing now is that the human being works from the ego into the other bodies, and that only through this does he become aware of the different consciousnesses.

There is a peculiar connection between man and the different worlds, which is a most important mystery. If one learns to recognize this, then one gradually knows what an initiation is. When man works from his I into his astral body, then he rises up to the astral plane and becomes a companion of all astral beings. Everything that has an astral consciousness is around him. When he works with his I into his etheric body, then he rises at the same time into the lower parts of Devachan; then etheric beings emerge around him. This is a great and powerful moment: he sees light not only as light, but as the bearer of light-filled entities; with the physical rays of the sun, angelic beings approach that have light as their body. This is one result of initiation.

When a person ascends or descends even higher, let us remember the words of Goethe:

”It is all one..."

- then the moment has come when he first becomes one with the world's forefather. Then he can say: ‘I and the Father are one.’ Then entities emerge that are even higher than those described. Now imagine a personality who is so highly initiated that he consciously bears the nature of the higher beings in his own body, as John experienced with Christ Jesus. In the one Christ Jesus, the author of the Gospel of John sees the beings of the three worlds. And he has Philip say to Nathanael (John 1:45-51):

"We have found him of whom Moses in the law and the prophets wrote, Jesus, the son of Joseph from Nazareth.

And Nathanael said to him, ‘Can any good thing come out of Nazareth?’ Philip said to him, ‘Come and see.’

Jesus saw Nathanael coming to him and said of him: Behold, a true Israelite (that is, an initiate of the fifth degree), in whom there is no guile.

Nathanael said to him: How do you know me? Jesus answered and said to him: Before Philip called you, when you were under the fig tree, I saw you.

Being under the tree is the occult expression for initiation, the secret of multiplying and expanding consciousness. Only now does Nathanael reply:

“Master, You are the Son of God” - thus an even higher initiate - “and a king in Israel.

Jesus answered and said to him, “You believe because I told you I saw you under the fig tree. You shall see greater things than that.

And He said to him, ‘Truly, truly, I say to you, from now on you shall see the sky open, and the angels of God ascending and descending on the Son of Man.’

That means: to see that which permeates his four consciousnesses. Man becomes a ladder on which one can see the angels of God ascending and descending. In this physical world, too, there are higher beings than man. Man used to have a group soul on the astral plane before he descended to the physical plane, at the time when the “blood Rubicon” had not yet been crossed. The entire tribe lived in this group soul. Likewise, the animal group souls will later descend and individualize. Here we touch on a great mystery, which belongs to the seven secrets that are called the unspeakable.

One of these secrets is the secret of numbers. It is true that whole groups of people had one soul. The secret is: From the One it flows and becomes a number: numerous like the grains of an ear of corn. When such a group soul descends, the same thing happens as with a seed: a grain is placed in the earth, and from it arises the ear of corn with many grains.

But everything in the world exists only once in a certain way. So this humanity, as it is now, is also only here once. Nothing in the world repeats itself in the same way. In the group souls of animals, we see some that will later become individual souls, but under very different circumstances than humans, in a very different nature. Are there also souls that have already been individual souls and then ascended to the astral plane again and became group souls? Yes, there are such souls. They arise when a number of people come together cosmically around an initiate and become like the members of a common body. Initiates thus become folk souls. Thus the Jewish people, the chosen people, had a common soul that united the individuals, which was once human and had ascended again and become the folk soul. In the bosom of Father Abraham it could rest.

Now imagine that a person undergoing initiation goes through his development more quickly. He then goes the same way as that folk soul as an individual soul: He becomes a group soul. The individual is absorbed in such an expanded consciousness. In truth, as an initiate, he has the cosmic value of an entire folk soul. You can still see this in the old terms. This stage of development was called by the name of the whole people, for example, Israelites.

In the Persian Mithras initiation, seven levels were distinguished. The initiate of the first degree bore the name of the raven. He is the messenger between the physical and the astral world. The symbol of the raven has been attributed significance since the most ancient times. In the Old Testament, the prophet Elijah was provided for by the ravens. Ravens are the messengers of Wotan, who fly over the world every day and report to him what they have perceived. The Kyffhäuser mountain, where Barbarossa slumbers, is also circled by ravens, which are supposed to give him news when the hour of awakening has come.

The second degree is that of the Occult. This may already live in the inner sanctuary.

The initiate of the third degree, the warrior, may represent the occult wisdom he has absorbed in the world. Such a warrior is Lohengrin. This degree is alluded to in Mabel Collins' book “Light on the Path”.

The fourth degree is that of the Lion. This is the designation for an initiate who has ascended with his consciousness to the tribal soul. Hence the expression: Lion of the tribe of Judah.

In the initiate of the fifth degree, the consciousness of the people itself has awakened. He bears the name of his people; in the Mithras initiation, he is called the Persian.

The initiate of the sixth degree is the solar hero. He can deviate from his path no more than the sun itself.

The seventh degree is that of the Father. It is the union with the original spirit.

Thus the “Persian” bears the name of the entire nation; his individual soul becomes a national soul. The image that this level of initiation expresses is sitting under the tree. You will find this expression everywhere in the occult language. For example, Buddha sits under the Bodhi tree. The tree comes from the one seed and has become many. Such is the process with the initiate; he has gained the ability to empathize with every single soul. So how would such a person have been called by the Israelites? “Israelite,” of course. As we have seen, Jesus recognizes Nathanael as an initiate of the fifth degree, as one who has attained a national consciousness. Nathaniel recognizes in Christ the higher initiate: “Rabbi, you are the Son of God.” Christ is an initiate of the seventh degree, who has expanded his consciousness to include the Father: “I (or the I-Am) and the Father (or the Divine) are one.” He is the life and light of men, for he has brought his high consciousness into the physical body.

Some will think that such an interpretation is being spun into the gospel. Many, and mostly today's theologians, believe that the Bible should be interpreted “simply,” which actually means conveniently. But the gospel is not written in the usual way and for people who are accustomed to reading a book only once and then putting it down again. The Gospel was written for a time when the content was a book of life that was read again and again. It must be read and received in this way, because only then will one learn to recognize that each of these great truths contains an even greater truth, and that even the wisest never stop learning in the knowledge of the religious scriptures and in their full understanding. In the past, these writings were approached by learning a sentence; afterwards, one allowed it to live in the soul over and over again, and if one then had the good fortune, the rare opportunity to meet an initiate, one allowed him to explain it. For religious documents, and especially the Gospel of John, are written from the depth of wisdom, and therefore cannot be grasped deeply enough. But wisdom is not there for the comfortable. Wisdom is there for those who seek and search.

The person to be initiated undergoes the first five stages of initiation while ascending or descending the astral plane. This is completely irrelevant, because the Hermetic saying applies here: “Everything above is as below.” Everything in the spiritual has its counterpart in the physical. If you ascend to the astral plane, you will find yourself in a national soul, for this lives on the astral plane.

The sixth stage means as much as the other five combined: here the human being ascends in his etheric body and brings about its development. One nation always arises out of another through the astral body becoming different; astral entities are always to be found behind the national soul. But the etheric body of humanity and that of the individual remains unchanged from nation to nation; a new etheric body only arises with the ascent from race to race. Even the physical body is subject to change. The ancient Atlanteans had a very different physical body, and the first Lemurians had no real physical body at all. The solar hero encompasses in his consciousness an entire human race like individual atoms. He grasps the whole race with his consciousness. The seventh stage, the Father Initiation, leads beyond the race to all mankind on earth, to all peoples and races of the whole planet. Christ Jesus is the representative of this; he carries all mankind within himself. That is why in the Gospel of John humanity is called the bride, and the initiated Son of Man is called the bridegroom. Christ Jesus is the one who, in the essence, encompasses the consciousness of all humanity. This brings us to where we left off from the previous lecture when we were considering the wedding at Cana.

The Temptation is presented in the Gospel of St. Matthew as an account of a particular form of Initiation. The story is followed by indications of what Christ Jesus was to mean, firstly to His disciples. Not only was He to be the expounder of the ancient teachings in an entirely new form but a living force—if this word may be used—a health-giving force for men. This is demonstrated in the healings.

In the lecture yesterday we went on to consider a subject which, if it is to be understood, calls for a certain measure of goodwill arising from spiritual-scientific knowledge acquired through the years. We spoke of the unique, living quality of teaching imparted through the transmission of forces from Christ Jesus into the souls of His disciples. An attempt was made to express a great mystery in words of human language and to indicate the nature of the teaching given by Christ Jesus to His disciples. We may think of Christ Jesus Himself as a focal point, a focal centre, as it were, for forces that were to stream from the Macrocosm into the conditions of life on the Earth and into the souls of the disciples. Such forces could be marshalled only by powers that were concentrated in Christ Himself. Through Him, forces which otherwise stream into man unconsciously during sleep, streamed to the disciples as illuminating, life-giving forces of the Cosmos itself. To characterize these forces in any detail is of course only possible by studying the difference in cosmic constellations, and it is this mystery, as presented in the Gospel of St. Matthew, to which we shall give attention to-day. In the first place, however, it must be realised that the disciples had inevitably become wiser in regard to conditions on Earth because thc powers and forces of Christ Jesus had poured upon them. In diverse ways and degrees they had become more mature, had acquired more living wisdom.

A very significant phenomenon in the development of one of the disciples is presented to us, but to be understood it must be contemplated in a vast setting. And here the fact must be kept firmly in mind that the individual man himself progresses together with evolving humanity. In the post-Atlantean era we have passed through incarnation after incarnation in the ancient Indian, the ancient Persian, the Egypto-Chaldean and the Greco-Latin civilization-epochs, in order to receive some-thing from the environment and the prevailing conditions of the times. That is how progress is made.

What does development through the epochs of human evolution really mean? From elementary Anthroposophy we know of the different members of man's being: physical body, etheric body, astral body, sentient soul, intellectual or mind-soul, spiritual or consciousness-soul. The higher members still to be developed are Spirit-Self, Life-Spirit, Spirit-Man. Something quite definite is achieved for each of these members in thc several epochs of post-Atlantean civilization. Thus in the first epoch, forces enhancing the capacities of the etheric body were instilled into man. Such forces had been implanted in his physical body during the last periods of the Atlantean era and the first gifts to be bestowed in the post-Atlantean era were those imparted to the etheric body during the epoch of ancient Indian culture. During the epoch of ancient Persia, forces were implanted in man's astral body, or sentient body; during the Egypto-Chaldean and Greco-Latin epochs in the sentient soul and intellectual or mind-soul respectively; and we are living now in the age when the forces connected with this line of progress are gradually to be instilled into the spiritual or consciousness-soul. No very great advance has yet been made in this respect. In the future sixth post-Atlantean epoch the forces of the Spirit-Self will be implanted in human nature, and in the seventh epoch those of the Life-Spirit. And then we glimpse a far, far distant future, when Spirit-Man, or Atma, is to be inculcated into normal human nature.

We will now think of this process of development in relation to the individual human being. Those who knew the truth of these things from the Mysteries always pictured man as we must picture him now and as the disciples too had to learn to picture him through the enlightenment that had come to them from Christ Jesus. In a human being—either as he is to-day or also as he was at the time of Christ Jesus—there are rudiments or seeds, just as there are in a plant; they are already present when the plant has developed only leaves, and not yet flower and fruit. Looking at such a plant we know that although it now has leaves only, there already lie within it the germinal beginnings of flower and fruit, and that these will develop if growth proceeds in the normal and regular way. As surely as flower and fruit will grow out of the plant although at first it has green leaves only, as surely will the consciousness-soul arise in the human being—who in the days of Christ Jesus had developed only the sentient soul and the intellectual or mind-soul. The consciousness-soul then prepares to receive the Spirit-Self, in order that the highest triad may come as a new divine-spiritual gift to man. Therefore we can say: Through the contents and qualities of his soul, man's development is like that of a plant which, to begin with, has green leaves only but subsequently both flower and fruit. Out of sentient soul, mind-soul and spiritual or consciousness-soul, man unfolds something like a flower of his being, holding it in readiness to receive a divine power that comes down to him from above—this power being the Spirit-Self which enables him to reach further stages along the path leading to the heights of evolution.

In men who were living at the time of Christ Jesus the intellectual or mind-soul had developed in the perfectly normal way as their highest soul-principle; but although the intellectual or mind-soul was not able to receive into itself the Spirit-Self, there was to develop, as the child of the intellectual soul, the spiritual or consciousness-soul into which the Spirit-Self could descend.

What was the expression used in the Mysteries when referring to this flower that was to unfold from man's own nature? How was this growth defined in the environment of Christ Jesus when it was a matter of indicating that the disciples were to make a true advance in their development? Translated into our language, the expression used was ‘Son of Man’. The Greek has by no means the restricted meaning of our ‘son’ as ‘son of a father’ but signifies the successor of a living being, an entity that evolves from a living being like the blossom or flower of a plant on which hitherto there have been leaves only. Hence in the era before normally developed men had unfolded the consciousness-soul as the flower of their nature they had nothing of the ‘Son of Man’ in them. But there must always be some who are in advance of their generation, who already bear within them in an earlier epoch the knowledge and potentialities of a later one. In the fourth epoch—when normally only the intellectual or mind-soul had developed—there would always have been some among the leaders of men who, although their outward appearance was similar to that of others, had already unfolded the seed of the spiritual or consciousness-soul into which the Spirit-Self sends its radiance.—And there were indeed such ‘Sons of Men’. Hence it behooved the disciples of Christ Jesus to recognize and learn to understand the nature of these leaders.

[IMAGE REMOVED FROM PREVIEW]

To test how far this was understood by His intimate disciples, Christ Jesus asked them: Tell me, of which human beings it can be said that they are ‘Sons of Men’ in this generation?—That is approximately how the question would have to be formulated in accordance with the original Aramaic text of St. Matthew's Gospel. (I have already said that although the Greek version, if it is thoroughly understood, is certainly better than that produced by any modern scholarship, a great deal was inevitably obscured in the process of translation from the Aramaic original.) We must picture Christ Jesus standing before His disciples and asking them: Which individuals of the previous generations in the Greco-Latin epoch are held to have been ‘Sons of Men’? The disciples then spoke of Elias, John the Baptist, Jeremias, and other prophets. Through the power transmitted to them by Christ the disciples knew that those leaders of men had been the recipients of forces enabling them to become bearers of the ‘Son of Man’. On the same occasion, the disciple who is usually called Peter, gave still another answer.

To understand this answer we must keep firmly in mind what has been said in these lectures about the mission of Christ Jesus as indicated in the Gospel of St. Matthew, namely that through the Christ Impulse it was possible for men to develop Ego-consciousness in the fullest sense, to bring to blossom what is implicit in the am'. In other words : even in the actual process of Initiation, men were in future to retain all along the paths leading into the higher worlds the full Ego-consciousness normally possessed only on the physical plane. This was made possible through Christ's existence on the Earth. We can therefore say: Christ Jesus is the representative, the embodiment, of the power which imparts to mankind full consciousness of the ‘I am.’

I have already called attention to the fact that the interpretations of the Gospels put forward by rationalists, let alone by declared sceptics, do not usually emphasize the points of real significance. It is insisted that certain phrases in the Gospels and other books of the Bible were in existence previously, for example the Beatitudes. But the shade of meaning that was not there previously—and this is the gist of the whole matter—is that what could not then be attained by the human being in full Ego-consciousness, could now be attained by him through the Christ Impulse! This is of the very greatest significance. I have spoken of each Beatitude and have shown that the words of the first should be: ‘Blessed are they who are beggars for the spirit’—because a man is poor in spirit who on account of the advancing evolution of human consciousness can no longer look into the spiritual world with the old clairvoyance. But to such men Christ gives this consolation and enlightenment: Although they can no longer see into the spiritual world with the organs of the old clairvoyance, vision of the world will now be possible through their own Ego, for through themselves they will find the Kingdoms of Heaven! So too the second Beatitude: ‘Blessed are they that mourn.’ They will no longer be dependent upon the faculty of the old clairvoyance for reaching the spiritual world, for they will now achieve this by developing their own Ego. But in order that this may come to pass the Ego must take into itself more and more of the power that was anchored once on Earth in a unique Being—in Christ.

Men of the modern age ought really to give a little thought to the following.—It is not for nothing that Greek words of vital importance occur in every Beatitude: Thus the first sentence, ‘Blessed are they who are beggars for the spirit’, should be followed by the words: ‘In themselves’—or ‘through themselves’—‘they will find the Kingdoms of Heaven.’ The words, ‘In themselves’ are always accentuated, in the second sentence, in the third, and so on.

[IMAGE REMOVED FROM PREVIEW]

Forgive me if by a trivial analogy I now call attention to something of importance at the present time. People will have to resolve not to apply the word ‘auton’—as in our automobile—to machines only or to take it in an entirely external sense. They will have to understand in a spiritual sense too the quality or activity implied by ‘self-engendered activity’. Our contemporaries would do well to take this admonition to heart. They welcome ‘self-engendered activity’ in machines, but they should also learn what this activity implies in regard to inner experience which in all the Mysteries was beyond the reach of Ego-consciousness until the time of the Christ Event. Through self-engendered activity, man himself is now able by degrees to become a creator. And this is what the men of to-day will learn to under-stand if they fill themselves with the Christ Impulse.

[IMAGE REMOVED FROM PREVIEW]

Keeping this in mind we shall realise that another question put by Christ Jesus to the disciples was of very special importance. He had first asked: Who among the leaders of a former generation could be called a ‘Son of Man’?—and the disciples had spoken of certain individuals. He then put a further question, wishing to bring them gradually to the point of understanding His own nature, of understanding what He represented in regard to Egohood. This is implicit in the other question: ‘But whom say ye that I am?’ (Matt. XVI, 15). (Special importance must in every instance be attached to the words ‘I am’ in the Gospel of St. Matthew.) The answer given by Peter showed that he now recognized Christ not only as a ‘Son of Man’ but as the ‘Son of the living God’—and this translation can well be retained.

What is the difference between ‘Son of the living God’ and ‘Son of Man’? To understand this, certain facts already known to us must be elaborated.

As man evolves, the spiritual or consciousness-soul develops in him; in the consciousness-soul the Spirit-Self can become manifest. But when the consciousness-soul has developed in a man, Spirit-Self, Life-Spirit and Spirit-Man must as it were come towards him, in order that this opening flower of his being may receive the higher triad. This ascent of man can also be likened to the development and growth of a plant.

[IMAGE REMOVED FROM PREVIEW]

Man's being comes to flower in the spiritual or consciousness-soul and Spirit-Self or Manas, Life-Spirit or Budhi, and Spirit-Man or Atma, stream towards him. This may be likened to a process of spiritual fertilization from above. Whereas man grows upwards from below with the other members of his being, unfolding the flower that is the ‘Son of Man’, if he is to progress even further and acquire full Ego-consciousness there must come to him from above the gift of Spirit-Self, Life-Spirit and Spirit-Man. And who is the representative of this gift from above, pointing to what man's nature will be in a far, far distant future? The first gift received is the Spirit-Self. He who receives the Spirit-Self coming from above—of whom is he the representative? He is the representative, the Son, of the God who lives, the Son of the Life-Spirit, the Son of the living God!

And now Christ Jesus asks: What is it that must come to men through my impulse?—It is the life-giving, Spirit-principle from above! Thus a distinction must be made between the Son of Man who has grown upwards from below the Son of God, the Son of the living God, who comes down from above. But the difficulty of this question for the disciples will be apparent to you when you realise that they were the very first to receive what the simplest of men since the time of Christ Jesus have received through the Gospels. It was only the living forces of Christ Jesus that enabled the disciples to assimilate all this teaching. The faculties they had already developed were not capable of answering the question: Of whom am I myself the representative? The Gospel then records that one of the disciples, Peter by name, gave the answer: ‘Thou art the Christ, the Son of the living God!’ At the moment of its utterance, this was an answer that did not issue from Peter's normal spiritual faculties.

Let us try to picture the scene vividly.—As He gazed at Peter, Christ Jesus realised the great significance of the fact that there should have come from this mouth an answer pointing to an immeasurably distant future. And then, perceiving the actual range of Peter's consciousness and of powers sufficiently developed to enable him to give such an answer through his intellect or through faculties acquired at stages leading to Initiation, Christ Jesus was bound to affirm: This answer does not spring from Peter's conscious knowledge; it is those deeper powers, only gradually transformed by man into conscious powers, that arc speaking here.

Through transforming the forces of our astral, etheric and physical bodies we rise to Spirit-Self, Life-Spirit and Spirit-Man. This is an elementary teaching of Spiritual Science. The forces We shall eventually unfold in the astral body as Spirit-Self are already within the astral body, but they are there by the grace of divine-spiritual Powers; their development is not due to our own efforts and activity. So too there is divine Life-Spirit within our etheric body. Hence Christ says to Peter: It is not what is in your consciousness at this moment that spoke from your mouth, but something you will develop only in the future, something that is indeed within you but of which as yet you know nothing. What is part of your flesh and blood is not yet capable of uttering the words: ‘Thou art the Christ, the Son of the living God.’ Divine-spiritual powers lying deeply below the threshold of consciousness—indeed the very deepest powers in human nature—were speaking out of you at that moment.—It was the mysterious higher Powers in Peter—called by Christ the ‘Father in Heaven’—the Powers out of which Peter had indeed been born but of which he was not yet conscious, that spoke out of him. Hence the saying: ‘This has been revealed to you by the Father in Heaven, not by what you are at present as a man of flesh and blood.’

In these circumstances Christ was bound to say to Himself: ‘In Peter I have a disciple whose whole constitution is such that the Father-power within him has not yet been touched by forces already engendered by consciousness, by the operations of spiritual activity; this subconscious power is so strong in Peter that it can be his sure foundation when he surrenders himself to it. This is the important quality in him. It is also present in every human being, but will be raised into the conscious state only in the future. If what I have to impart to mankind, if that for which I am the impulse, is to unfold and lay hold of men, it must be founded upon the utterance made through the mouth of Peter: ‘Thou art the Christ, the Son of the living God!’ Upon this rock in human nature, unharmed as yet by the surging waves of consciousness, upon the Father-power voicing itself in those words, I will build what must spring with ever-increasing strength from my impulse.’—

When this foundation is established, the humanity embodying the Christ Impulse will arise.—This is implicit in the words: ‘Thou art Peter, and upon this rock I will build that which can create a community of men faithful to the Christ Impulse!’

Glib discussions and debates about these words in St. Matthew's Gospel take place to-day, for nearly all over the world they are the subject of controversy. They must indeed not be taken lightly. They can be understood only when their meaning is drawn from the depths of the wisdom that is the wisdom of the Mysteries.

And now something else is indicated, namely that Christ Jesus does indeed build upon the deeper, subconscious power in Peter. Immediately afterwards He begins to speak of what is about to befall, and of the Mystery of Golgotha. The moment has already passed when the deeper nature in Peter was speaking; he now gives utterance to what has already become conscious in him. Now he cannot understand what Christ means, cannot believe that suffering and death are to ensue. And when the Peter who has developed his own conscious faculties is speaking, Christ must reprove him, saying: This is not uttered by a Divinity within you but by faculties you have developed in yourself as a human being; what these faculties have here produced is worthless, for its source is delusion; it comes from Ahriman, from Satan!—This is implied in the words: ‘Get thee behind me, Satan. Thou art an offence unto me; for thou savourest not the things that be of God but those that be of men.’ (Matt. XVI, 23). Christ uses the word ‘Satan’ for Ahriman, whereas elsewhere in the Bible the word ‘Devil’ applies to everything of a Luciferic nature. Christ uses the right word for the delusion to which Peter succumbs.

Such is the truth. But what does modern Bible exegesis make of these episodes? It has realised that Christ Jesus cannot have said to Peter at one minute: ‘You alone have recognized that a God is standing before you!’ and have called him ‘Satan’ the next. So some critics conclude that the word ‘Satan’ must have been interpolated at a later time and is therefore a falsification.—The fact of the matter is that the meaning attributed to this by modern philological research makes current opinion on the subject quite worthless. Only on the basis of a fundamental understanding of the Bible is it possible for any authentic statement to be made about the origins of the texts in question.

But between the two sayings I have quoted there is another, intelligible only in the light of an ancient, yet ever, new Mystery-teaching: that man as he is on Earth—not only the individual but every community of men—is a mirror-image of processes in the Macrocosm. Mention was made of this when we were speaking of the genealogy of Jesus of Nazareth. It was explained that the meaning of the words spoken to Abraham was: ‘Thy descendants shall be an image of the order of the stars in heaven.’ The order of the twelve constellations and of the movement of the planets through the Zodiac was to be repeated in the twelve tribes and in the history of the Hebrew people through three times fourteen generations. Thus in the sequence of the generations and the special heredity resulting from the blood-ties in the twelve tribes, there was to be an image of macrocosmic conditions. Such was the declaration made to Abraham.

At the moment when Peter, whose deeper nature had been able to understand that the Christ Impulse signified the down-flow of spiritual power through the Son of the living God—at that moment Christ knows that He can speak to those around Him of the beginning of something new arising on the Earth. Whereas it had been declared to Abraham that the image of cosmic conditions was to be formed by blood-kinship, this image was now to be replaced by one formed by relationships of an ethical, moral and spiritual character, giving expression to what man can attain through his Ego. When men understand, as the deeper nature in Peter understood, what the Christ truly is, they will not establish communities and institutions based entirely on the blood-tie but communities where the bond of love is woven from soul to soul. Just as in the blood of the Hebrew people and in the threads running through the generations, that which was ordained to be bound together in the human race was bound together and that which was ordained to be loosed was loosed according to the pattern of the Macrocosm, so there was now to arise through the conscious Ego, in the form of ethical, moral and spiritual relationships, the force that either looses the ties between human beings or binds them together in love. Human institutions were now to be created or harmonized by the conscious Ego. This is the meaning of the words spoken by Christ Jesus in continuation of the answer He had given to Peter: ‘Whatever you bind on Earth—whatever thc deeper nature in you binds—that shall be bound in Heaven, and whatever the same deeper nature in you looses on the Earth below, shall also be loosed in Heaven’ (see Matt. XVI, 19).

In ancient times the all-important factor in associations among human beings was blood-relationship. But men must now grow to the stage where the ties of real significance are of a spiritual, moral and ethical character. From this it follows that a community must mean something for an individual who has been a contributory factor in the founding of it. In the sense of Anthroposophy, we can say: the karma of the individual must be merged with the karma of communities. This will be known to you from what has been said in recent years. The idea of karma is not repudiated when I give something to one who is needy, nor when the karma. of an individual is shouldered for him by the community. The community can help to bear the fate of the individual. In other words, the following may happen in the moral sphere. A single member of a community commits a wrong. This will quite certainly be inscribed in his personal karma and be worked out in the great setting of world-existence. But someone else may come forward and say: ‘I will help you to work out this karma!’—The karma must be fulfilled, but the other person can help; whole communities can help the one who has committed a wrong. The karma of an individual may be so interwoven with the community that the community, regarding him as a member, deliberately shoulders§ the burden of his destiny, feeling for him and resolving that his lot shall be ameliorated. The attitude of the community may be: You, as an individual, have done wrong, but we will enter the lists for you; we take upon ourselves whatever will bring about the adjustment of your karma!—If ‘church’ is substituted for ‘community’, this means that the church assumes the obligation to take upon itself the sins of the individual, to share the burden of his karma. It is not a matter of what is to-day called ‘forgiveness of sins’, but of a real bond, an acceptance of the burden of sins. And the essential point is that the community consciously accepts this burden.

If the ‘binding’ and ‘loosing’ are understood in thiS sense, every case of forgiveness of Sins would entail an obligation on the part of the community. Thus a web is spun by the threads of individual karma being woven into the karma of the whole community. And this web, through what Christ brought down from the heights of the Spirit, is to be an image of the order prevailing in Heaven; that is to say, the karma of the individual is not to be bound with the collective karma in any fortuitous way but so that the community as an organism shall become an image of the order prevailing in Heaven.

This scene of Peter's avowal now begins to reveal an infinitely profound meaning to those who have a dawning understanding of it. It denotes the founding of thc humanity of the future—a humanity based upon the Ego-nature in man. What takes place in this intimate conversation between Christ and those who were closest to Him is that Christ transmits the power He Himself has brought from the Macrocosm to what the disciples are to establish. And from this point onwards the Gospel of St. Matthew recounts how the disciples are led upwards, step by step, to the stage where the powers of the Sun and of the Cosmos gathered together in the Christ Being can flow into them. We know that one form of Initiation is an expansion into the Macrocosm. And because Christ Himself is the impulse in this Initiation, He leads His disciples out into the Cosmos. While an individual aspirant is undergoing the process of this Initiation he passes consciously into the Macrocosm, gathering knowledge of it by degrees. Christ descends as it were from the Macrocosm, makes manifest its instreaming forces and conveys them to thc disciples.

In one part of the lecture yesterday I indicated how this takes place. Let us picture the scene as graphically as possible. While a man is asleep his physical and etheric bodies lie in the bed while his astral body and Ego pass out into the Cosmos and the forces of the Cosmos pour into these members of his being. If Christ were now to approach, He would be the One who consciously draws these forces to the sleeping man and illumines him. This is exactly what happens in a scene described in the Gospel. The disciples are in a ship in the fourth watch of the night. Then they see that the figure they had at first taken to be a spirit, is Christ, who enables the forces and power of thc Macrocosm to flow into them. How He leads the disciples to the stage where they can receive the forces of the Macrocosm is clearly portrayed.

The next scenes in St. Matthew's Gospel show how Christ leads the disciples step by step along the path taken by every would-be Initiate. It is as if Christ Himself is treading this path, leading His disciples by the hand to Initiation.—I will now say something that will enable you to realise how the disciples are led stage by stage into the Macrocosm.

Many things previously beyond man's ken become known to him through visions of the spiritual world, through clairvoyant faculties. Thus, for example, he is able to recognize the actual processes operating in the growth of plants. A materialist will say of a plant: Here I have a flower—let us say it is a fruit-bearing plant—and a seed will form in it. The seed can be extracted and laid in the soil; the grain eventually dissolves and a new plant, again bearing seed, appears. And so the process continues. Something passes over from the dissolving grain of seed into the new plant.—A materialist cannot possibly think otherwise than that something material, however minute, passes over. But it is not so. The truth is that in respect of its material, its substance, the old plant is entirely destroyed. A jump (Sprung) takes place and the new plant is an entirely new formation—in respect of material substance an absolutely new formation.

Facts of the very greatest importance are recognized and understood when this remarkable law is grasped. Jumps do actually occur in material conditions. This was expressed in the Mysteries in a very definite way. It was said: In passing into the Cosmos the aspirant for Initiation must at a certain stage acquire knowledge of the forces that bring about these ‘jumps’. Now certain processes in the Cosmos can be understood if the constellations are used as means of indication. The constellations are then like letters of a script. When we pass into the Cosmos in a particular direction we come to know the jumps that occur from forefather to successor—whether it be in the plant, animal or human kingdoms, or even in the realm of planetary existence. At the transitions of Saturn-evolution to Sun-evolution, of Sun-evolution to Moon-evolution, of Moon-evolution to Earth-evolution, everything material passed away. The spiritual remained and it was the spiritual that brought about the jumps. In small things and in great it is the same.

Two symbols have been used for this principle, one ancient and of a more pictorial, imaginative character, and another rather newer. You can find the newer symbol in calendars. As evolution advances, the past curls inwards like a vortex and the new phase emerges as a second vortex, unfolding from within outwards and leading on further. But the new phase is not actually joined to the old; between the end of the old phase and the beginning of the new there is a little ‘jump’ or ‘gap’ and only then does the process of evolution continue.

[IMAGE REMOVED FROM PREVIEW]

In the above figure we have two intertwining vortices and between them a little gap. This is the zodiacal sign of Cancer, symbolizing the process of growing out into the Macrocosm and the birth of a new shoot in some phase of evolution.

This principle was also represented by another symbol. Strange as it may seem to you, the symbol was an ass and its foal, the forefather and his offspring. This was meant to represent the actual transition from one condition to the other. Ancient delineations of the constellation of Cancer often consist of the figure of an ass and its foal. To know this is by no means without importance. It helps us to understand that another significant transition takes place when a man is rising to the stage leading into the spiritual world but must then be prepared for entirely new revelations. The stellar symbol correctly indicates this by portraying how when the physical sun passes through the constellation of Cancer and reaches the zenith, it descends again. And when the aspirant for Initiation first makes the ascent into the spiritual world and has acquired knowledge of its forces, he brings them down again in order to turn them to the service of humanity.

The Gospel of St. Matthew and the other Gospels too, tell how Christ Jesus presents this truth to the disciples. The way in which the story is told indicates that He is not using words alone but is presenting to them the Imagination, the living picture, of what He Himself is accomplishing as He approaches the height to which evolving humanity must in time ascend. He uses the image of the ass and its foal; that is to say, He guides the disciples towards an understanding of what corresponds in the spiritual life to the constellation of Cancer. This is a picture of something that has come to pass in the living, spiritual relationship between Christ and His disciples. So great is its majesty and its splendour that it cannot be expressed in the words of any human language but only through Christ Himself initiating the disciples into the conditions prevailing in the spiritual world and creating in physical conditions images of the Macrocosm He leads them to the point where the powers of one who is initiated become, in turn, of service to mankind. He is standing at the height that can only be indicated by the image of the Sun at the zenith of the sign of Cancer! No wonder that this chapter (XXI) of the Gospel of St. Matthew points to the supreme height now reached in Christ's earthly life, triumphantly proclaimed by the words: ‘Hosanna in the highest!’ Everything is ordained to the end that through what has here come to pass the disciples may grow to the stage where through the powers working in them there may unfold in men what Christ Jesus has brought into the evolution of humanity.

The story of the feast of the Passover is nothing else than an account of the living influx of the power that was to stream into the disciples, first as teaching and then into humanity as if by magic, as an outcome of the Mystery of Golgotha. It is in this light that the continuation of the story, in the Gospel of St. Matthew is to be understood. Then we shall also realise that the writer of the Gospel was perpetually conscious of the need to point to the contrast between the living teaching brought from cosmic heights and imparted to the disciples, and the teaching suitable for those who were not yet ready to receive the forces of Christ Jesus Himself. Hence the utterances in the conversations with the Scribes and Pharisees which we shall be studying tomorrow. To-day, however, we will remind ourselves that after Christ Jesus has guided His disciples as far as possible along the path leading to the goal of all aspirants for Initiation, He holds out thc prospect that if they tread this path they themselves will pass into the spiritual world, into the Macrocosm. He tells them that they have within them the qualities necessary for subsequent Initiation, that Initiation is in store for them and that they will find the way into that world where they will recognize Christ more and more clearly as the Being who fills all spiritual space and was imaged in Jesus of Nazareth. Christ says to His disciples that they are approaching this Initiation, that they will become Initiates of humanity. He reminds them too that individual Initiation can be attained only if by dint of patience and endurance the inner nature is allowed to mature.

What is it that must grow in man's inner nature as its forces increase in strength and he develops a higher form of clairvoyance? His qualities must mature to the stage where he can receive into himself the forces of Spirit-Self, Life-Spirit and Spirit-Man. But when the power that makes him an Initiate, a participant in the Kingdoms of Heaven, will stream into him from above, depends upon the moment when he can become fully mature; it depends upon the karma of the individual. Who knows when the moment has come? It is known only to the very highest initiates, not to those at lower stages of Initiation. For any individuality who is ready to reach the spiritual world, the hour comes when he does so. Assuredly the hour comes, but in such a way that he is not aware of it—it comes like a thief in the night !

How does a man reach the spiritual world? In the ancient Mysteries—and in a certain respect it is so in the new—there were three stages of Initiation into the Macrocosm. When the first stage had been attained by the aspirant, the powers of the Spirit-Self became active in him and now he was not only a new man but had become one whose nature was said to be that of an ‘Angel—that is to say, a Being of the Hierarchy immediately above man. In the Mysteries of ancient Persia, a man possessing the powers of the Spirit-Self was called a ‘Persian’ because he was no longer a separate individual but belonged to the Angel of the Persian people. At the next stage of Initiation the Life-Spirit awakens. A man who had reached this stage was called a ‘Sun Hero’ in the Persian Mysteries, because he had developed to thc stage where he could receive the spiritual forces of the Sun streaming towards the Earth. But such a man was also called a ‘Son of the Father’. And one with whom Atma, or Spirit-Man, had made contact was called ‘Father’ in the ancient Mysteries. The three stages of Initiation were: Angel, Son or Sun Hero, Father.

Only the very highest Initiates, they and they alone are able to judge when the moment of Initiation can be reached. Hence Christ speaks to the following effect.—Initiation will be attained if you go forward on the paths along which I have led you. You will rise into the Kingdoms of Heaven, but the hour is known neither to the Angels in whom the Spirit-Self is working, neither to the Son in whom the Life-Spirit has awakened, but only to the very highest Initiates, those in whom the Father-principle is active.

Here again the words of St. Matthew's Gospel (XXIV, 36) are in absolute conformity with the tradition originating in the Mysteries. And we shall find that the proclamation of the Kingdom of Heaven is nothing else than the prediction to the disciples that they will experience initiation. Christ Jesus indicates this very clearly in the text of the Gospel of St. Matthew. If the relevant passage is correctly interpreted it is quite evident that Christ is referring to certain teachings in circulation at that time on the subject of reaching the Kingdoms of Heaven. Men had taken this in the material sense, believing that it applied to the whole Earth, whereas they ought to have known that the Kingdoms of Heaven are reached by a few individuals only, through their Initiation. In other words, the opinion was held by some that the Earth would be transformed in a material sense into Heaven. And Christ draws special attention to this by speaking of the coming of those who would proclaim it. He calls them false prophets and false Messiahs! How strange it is that even to-day a few so-called Gospel critics spread the fable that the prospect of an approaching material Kingdom of God was a teaching given by Christ Jesus Himself ! Anyone able to read the Gospel of St. Matthew correctly knows that Christ Jesus was referring to a spiritual happening within the eventual reach of one who is approaching Initiation, but in the course of Earth-evolution becoming accessible to all those members of humanity who cleave to Him and in attaining higher stages of development bring about the spiritualisation of the Earth itself.

This aspect too must give us deeper insight into the structure of St. Matthew's Gospel. We shall then feel profound reverence for a Gospel from which, as from no other, we can learn unmistakably how the disciples of Christ Jesus were the first to receive teaching that was directed to the Ego itself. We picture Christ's disciples standing around Him and perceive how the forces of the Cosmos are working through the human body He bore. We picture Him guiding His disciples in a way that enables them to acquire the knowledge accessible to all who are approaching Initiation. We hear of human situations formed around Him. This is what makes St. Matthew's Gospel seem so near to us in a human sense. Through this Gospel we learn to know the man Jesus of Nazareth, the bearer of the Christ; we learn to know what Christ accomplished through His descent into the nature of Man. Even happenings in the heavenly worlds are presented in terms of human situations and relationships in the Gospel of St. Matthew.

In the final lecture tomorrow these things will be considered not only from the aspect of Initiation but from other aspects as well.

When the patriarchs are spoken of and their age is given in huge numbers, then we have to understand that these so-called patriarchs must be seen as representatives of tribes. The Bible students had been doing this for a long time, but they did not know what was actually behind it. If we now remember the lecture “Blood is a Special Juice”, we find a special application of the word “consciousness”. Those who firmly believe that there is development must also admit that everything is in development, including consciousness. The consciousness that we have today was not always there; it developed out of another consciousness that was dim and dream-like, that lived in images in people. This kind of consciousness, which was dull and clairvoyant at the same time, was dependent on a very specific fact. In those days, people lived in small communities. All nations, in whose distant origin we delve, show the same thing. The further back we go in the history of civilization, the smaller the communities of people become. It was considered immoral to marry outside of these small communities. It was only later that this principle of close marriage was interrupted by the principle of distant marriage, and it is with this interruption that the development of the dim consciousness to the present rational consciousness begins. In the members of those ancient tribes a very different memory lived; what the father and grandfather experienced lived in the son as if he himself had experienced it. The ancestral powers passed down through the blood of these tribes, which were united in close blood ties, to such an extent that the descendant remembered the events of his ancestors as if he had experienced them himself; that was in the blood, which rolled through generations. The son remembered and said: I have experienced this - what father and grandfather, etc., had experienced. As long as this I - this tribal I - was preserved, one spoke of the same entity with the same name. It is Adam, the continuous I of Adam, it refers to what is inherited through many generations from Adam, not the person of Adam.

Likewise, we must understand the passage where it says, “Enoch, the man of God, disappeared from the earth.” (Genesis 5:24) This does not mean that he dissolved into vapor and mist, but “Enoch” means one of those common “I”. This is dissolved by him becoming the man of God, that is, the one who devotes himself to the spirit, who gives up having offspring, who devotes himself in a kind of asceticism and therefore disappears, since he does not live on in the son and has given what runs in the blood.

Those who believe in the Bible today have no real idea of what the relationship to the Bible was in ancient times. For the ancients, the Bible was the “Word of God”; they knew that those who wrote it were initiates inspired by divine wisdom, and the more they believed that only truth could come from the divine spirit, the more each word of the Bible was sacred to them as the outpouring of that divine spirit, which revealed itself to them through these inspired men. For today's man, it is difficult to put oneself in this reverent frame of mind, which did not criticize this inspired wisdom at all.

It is only natural to see that the modern man must criticize, but we ask ourselves: How is it possible that through the centuries truly not stupid minds, who had these books in their hands, did not also criticize, why they did not also, for example, subject the differences that the four gospels show to this criticism? Are we to imagine that those few who had the Bible in their hands before the invention of printing did not see what today's critics see and from which they draw doubts about the authenticity of the Gospels? They saw these differences, but they knew how they came about. They knew that at this momentous historical moment, in the founding of Christianity, the sequence of initiation had been drawn down onto the physical plane and completed in the Mystery of Golgotha. From then on, the “Son of Man” could undergo this on the physical plane, that is, the one who had developed the consciousness of the general in himself. The Son of Man brought the secret of initiation into the physical world, and the life of these initiates had to be described in such a way that it was a reflection of the old canon of initiation in the old mystery schools, the old temple sites. This canon of initiation was fixed in this area in one way, in another area in another, but you can see the initiation mode of the old initiation schools shining through it.

The physical life of Christ Jesus, as described in the four Gospels, really did unfold as the life of a disciple in the ancient mystery schools; we see in the four Gospels only the various forms of the initiation canon as it was established by the different schools of initiation. There are small deviations, but one whole, one single stream runs through all four. The Jesus Christ, the only Son of Man, presents this mighty sentence in the physical life, living it in the physical body: that life conquers death! What the initiate experiences in his etheric body, Jesus Christ experiences on the physical plane. The symbol has become outer reality, has become an historical fact. In these three days, in which the Christ is dead, spiritual science sees carried out onto the physical plane that which the initiate experienced in the depths of the crypts. When he then awakened to life in his physical body again, when he, having returned from the spiritual worlds, was able to bear witness to their reality, when he had become a proclaimer of the spiritual worlds, then, in the exuberance of these high and holy feelings, the words that Christ Jesus also spoke on Golgotha broke free from his soul: “My God, my God, how have you glorified me!” — “Eli, eli, lama...” (Matthew 27:46, cf. Psalm 22:1; Mark 15:34) The word “forsaken” is not to be used; it is an incorrect translation. These words, “My God, My God, how have You glorified Me!” were the words of each one when he awoke from this three-day sleep, when he had experienced that life in the spirit conquers death.

The principle of initiation before Christ was different from today's. Only the chosen were admitted to the mysteries, from which the schools on the one hand and the churches on the other later developed. The teachings were oral, and in the mystery schools, once admitted, the student was subjected to a very special rhythm of life, which he had to integrate into his life. This rhythm, given in the ancient initiation canon, was fixed and unchangeable; as fixed and sure as the course of the sun, as surely as that, a disciple walked the path of life. These disciples were called solar heroes when they had reached a certain degree; and this life of a disciple, that is what the Christ Jesus carried out onto the physical plane, and that is described in the four Gospels.

There is a certain organ in man that contains the Christ potential; through this organ, man enters into direct relationship with the Christ. The Christ consciousness is created by the historical Christ. Just as the eye beholds light, so does this organ behold the Christ, but the historical Christ has created the Christ possibility, the possibility that man, through this organ, may come into direct touch with the Christ.

When the human body was not yet the carrier of a soul, as long as it was still inanimate, it was, like the earth it inhabited, still quite differently formed. It had an organ within itself that still exists today as the swim bladder of fish. Man did not walk upright at that time; he moved forward by floating and swimming. He carried this organ within him, which has remained with the fish that have not developed further; in man it was transformed into lungs. This gave him the ability to breathe in and process air. We still find gill breathing in the embryonic development of man. This point in time, when the lungs capture oxygen from the air, is also the moment of ensoulment. This, expressed in terms of feeling and perception, is illustrated in the monumental words: “And God breathed into the man the breath of life, and he became a living soul.” (Genesis 2:7) That is to say, man inhaled the divine soul.

The ancients still felt every breath as a soul, hence the legends and myths that see in the air the body of the deity that has ensouled man. In all ancient forms of religion we find this clothed in images. It had to be clothed in images for humanity at that time, because if the great spiritual leaders of humanity had expressed these truths in the form in which they are expressed today, they would not have been understood; they had to speak in images. Everything, absolutely everything, is in a state of development, including consciousness! The form of imparting truths that was valid for the earlier dim consciousness of man was the pictorial one, so in the old religious documents the I also appears at the same time as the blowing, the one blowing in the air. This is the truth that individualizes itself in the breathing process. This is the same as Wotan, the one riding in the air stream, the one blowing.

Before its embodiment, the soul was sexless; here too, a development has taken place. Every spiritual researcher looks at this development. Before there were men and women, the God who unites both sexes within himself arose within the spiritual world order. This is the reason why the creation of man is told twice in the first chapters of Genesis. Once male-female (Gen 1:27), that is the divine spiritual man, who is neither male nor female, but unites the powers of both sexes in himself, and then the creation of man down on the physical plane; it says: Man came into being as a male-female being (Gen 1:27), not as Luther writes: “a little man and a little woman”.

The new instrument guides humanity towards a common bond that is more comprehensive than the bond of love. In the past there was a tribal ego, then, after long-distance marriage occurred, the same developed into a national consciousness, a national ego. Now, in humanity, there is a tendency to expand the national consciousness, which lies within this national ego, into that which holds all humanity together, into a brotherhood. To prepare this brotherhood, this blood brotherhood, which is independent of the blood that runs through the veins, that is the mission of Christianity. The old God, Jahve, the one who blows, who gave the ego, the one God who lives in the individual consciousness, will develop to recognize something common in all people, this human consciousness, that is the Christ consciousness! This encompasses an ego that will embrace all of humanity in one consciousness. There is a sentence that expresses this: “If anyone does not give up father, mother, son, or brother, he cannot be my disciple.” (Luke 14:26; Matthew 19:29) Christianity prepares for an all-encompassing human brotherhood; we must not understand this in an everyday, trivial sense.

We may call Jehovah the people-god who splits up humanity into separate peoples; Jahve also means the blowing of the breath with which the I-spirit enters into man, but in Christ, the Son of Man, as whom he designates himself – that that is, not the son of a man or of a family, but of all mankind. In Christ we see him who prepares the universal world-alliance of love; and as Yahweh pours a part of his humanity into man, so the Christ pours a part of his being into humanity from now on. This essence lived in supreme glory in Jesus of Nazareth. He was the most highly initiated of all, and therefore He could say, “Before Abraham was, I am,” or rather, “I am to be.” (John 8:58) In such words lies the esoteric teaching of Christianity, which is meant to live as a power in outer Christianity.

How did it come about that the Son of Man was embodied in a personality? To explain this question, I will describe to you what prophecy means and how the Mystery of Golgotha emerged from it. In the beginning there were only a few initiates, prophets. To initiate means to develop those higher abilities in man that lead him up into the higher worlds and allow him to experience their truths for himself. All spiritual realities that they see and experience there will one day descend to the physical plane. A prophet can ascend to the spiritual plane, he can see what is there, and so he can say what will later descend to the physical plane. That is prophecy!

The old prophets proclaimed the coming of the Son of Man, that is, they foresaw in the spiritual worlds the preparation of that which later became a physical fact at the momentous time when the Christ appeared on the physical plane. The Son of Man brought down to the physical plane that which had previously been in the spiritual worlds, the brotherhood of man, which is to unite people in love, independently of the bonds of blood. And in the blood that flowed from the wounds at Golgotha, there flowed out that which was superfluous, overcome, selfish in human blood; this blood was sacrificed on the cross. That is the mystery of Golgotha. Human blood sacrificed itself to purify the blood of human egoism. This purification of the blood from the ego took place at Golgotha.

If we compare the meaning of the first three gospels, we find that a certain mood underlies them all. The Gospel of Luke points to the initiation school of the Essenes and therapists, which is why we find a certain social character in his parables.

When we speak of prayer in the Christian sense we have to understand above all that prayer is really nothing else but to enter deeply, giving oneself up, into the divine. In the great religions where people seek to achieve this giving up of self more by entering into deep thought, people speak of meditation; in religions where the devotion comes from the heart more than the head, more from the personal sphere, it is called prayer. In the Christian religion this devotion has gained personal character; in the old religions it was more unconscious and impersonal. People knew thousands of years ago that there is an eternal, divine principle. Example of slave who said to himself: One life of many. People of those times therefore had hope in life, courage, strength and certainty. It was a kind of looking out from life in time to life eternal. A time had to come, however, when the human being looked up to his god in a personal way. Exoteric Christian teaching is that a tremendous amount depends on the individual person who went from birth to death. This is also why meditation assumed the more personal aspect of prayer. But we should not forget that in the Christian faith there is an exemplary prayer: ‘Father, if it can be done, let this cup pass away from me, but not my will but your will be done.’¹⁰³

If you develop this mood, you have a Christian prayer. A prayer in which someone asks things for himself his personal affairs, is not a Christian prayer. You may have two armies about to do battle, with both praying for victory. Two farmers, one asking for rain, the other for sunshine. What is the god supposed to do? True Christian prayer has nothing to do with such personal wishes and desires. The personal prayer, the true prayer, may also include personal petitions, but the guiding principle must be: Not my will but your will be done. This exemplary Christian prayer of Christ Jesus, the Lord, thus gives the mood which prayer should have. There are many Christian prayers, but the Lord's Prayer, the prayer of prayers, is the one of which we can say that there is hardly anything else in the world that contains so much and such important things as this Lord's Prayer. And we then remember how Christ Jesus introduced this prayer. ‘Go into seclusion to say your prayers’, he said.¹⁰⁴

Everywhere, in all religions, you have formulas for meditation and magic formulas. Such magic formulas are of the same significance for meditation as actual meditations. People sought to give themselves up to their god in meditation with them, and they also wanted to give themselves up to their god by practising magic. Christ Jesus warned, however: ‘Do not pray for the things that happen in the streets; go deep down into your innermost being when you pray.’ Something of the divine nature lives in human beings, a drop of the divine spirit, and it is the same in substance as the godhead. The ocean as a whole and the drop of water are also the same in substance.

And so let us consider the universe and man in the way in which it was customary in the earliest esoteric schools. We'll go back to the time when the human bodies that were in the process of preparation were waiting, as it were, for the divine seed, the human soul coming down from the godhead. At that time the world was populated by plants and other things, including animal-human bodies. Man as he is today did not yet exist. The souls were gradually preparing the present-day body for themselves. A spiritual fluid was all around the earth. And now imagine someone taking a hundred tiny sponges and taking up a drop of the fluid in each. You now have a drop of the divine in each. Before, souls had been in the ocean of the godhead, now they were incarnated drops. Those souls were still very imperfect when they thus incarnated for the first time, but they already held the potential for man's higher nature—atman, buddhi, manas—which was to unfold and develop in life on earth. The animal-human being already had the four lower members at the time, but it needed the soul to transform them so that atman, buddhi and manas might arise.

Let us now consider this process of evolution esoterically, taking two points of view. Firstly, man grows increasingly more divine in atman, buddhi and manas; secondly, the drop of godhead is in him.

Let us first of all consider higher man in his divine aspect. In the Christian schools it was taught that one should first consider the highest aspect of the divine spirit; man would have risen to this when he came to the end of his evolution. Atman, the will, is this highest principle, will-like by nature. When man has reached perfection, his will shall be his greatest power. The will must then flow out from him. Every resolution made in the will shall immediately become action. Our atman is will-like by nature. In atman, the godhead first of all let its will flow into us. The divine will lives in us and in all things.

The second higher principle in us is the buddhi. Streaming down into man, the godhead goes from atman to buddhi. How does the divine will work? We can only gain understanding by considering the concept of offering or sacrifice. Imagine you are looking into a mirror. You see your own figure. This figure is similar to you. Now imagine a creative will in you. You would then have given everything you have, all of your life, all of your essential being to the image. You would then live in this image. This is how you may think of the creative sacrifice of the divine will. The divine will is not merely reflected in things, in the images, but sacrifices everything, putting it into them, and you so have the sacrificed divine will in the whole of cosmic space. A Christian thus sees a mirror image of the godhead, the divine will, in everything that exists in this world. You have the sacrificed godhead in the cosmic space, and this mirror image of the godhead was called the ‘kingdom’ in esoteric Christian terminology. The divine will multiplied millions of times and reflected again―that is what the ‘kingdom’ was to them. The creative atman, the buddhi living in us, the creative spirit in the world—that was the ‘kingdom’.

Look up now to see the part of the godhead that lives in the cosmos in its mirror image. This is able to identify the individual entity by its ‘name’ which is the manas, the spirit self, in us, it is our ‘name’. Manas is the name in us and in every single thing outside us. The name of every single thing was thus hallowed to man. And the pupil would be told: ‘You must clearly understand that when you eat a bite of bread that this, too, is something in which the godhead lies and it shall therefore be hallowed to you.’

In so far as our name is in God, it is manas, the name. Our buddhi thus is the kingdom. In our atman lives the divine will. These three are the divine elements in man. Man received these divine elements as part of his essential being, and in the world outside they are called name, kingdom and will.

And now, you see, the Christ wanted to teach his disciples by saying to them: the godhead was called the father, and the divine principle heaven. Union with the divine was only possible in that this divine principle now gave itself up to the three higher elements in man.

What does a Christian have to say, to bring this to expression?

Our father, who are in the heavens,
hallowed be your name,
your kingdom come,
your will be done on earth
as it is in the heavens.

The first three petitions of the Lord's Prayer thus speak in a quite specific way of man's three higher principles. These first three petitions have arisen from the higher spiritual nature of man.

Let us now consider the four lower members of man in esoteric terms—physical body, ether body, astral body and I.

The physical body is the one man has in common with all minerals, with physical matter and forces going in and out day by day. To develop his physical body, man must plead to be given the physical matter which is out there in the physical world. We have our ether body in common with all the people around us. The astral body is something more personal.

In the ether body we have things that are held in common in every family, in every nation. You belong more to a genus, a species, because you have an ether body. You are more of an individual because you have an astral body. You are a problem to the ether bodies around you if you are not in harmony with them, and this was called ‘trespass’ or ‘fault’ something we do to others with our ether body. But we also suffered harm ourselves because of this. Trespass is thus connected with the ether or life body. You commit a fault against someone near to you by injuring or damaging his ether body or life body. Take care not to do this, for only then will your own faults be forgiven.

What makes the astral body thrive? When the individual deviates from the true way he falls into temptation. The astral body is subject to temptation. Every way in which the individual sins is temptation.

The I is the fount of human independence but also of egotism, of selfishness. In this respect the I is the ‘evil’, which is the symbol for this. Malum is Latin for both ‘apple’ and ‘evil’. The Fall is the evil, the failing that arises from egotism.

When a Christian wants to ask that his four lower members may make good progress he will say, speaking for these entities:

Give us today our daily bread
and forgive us our trespasses
as we forgive those who trespass against us,
and lead us not into temptation
but deliver us from evil.

These are the other four petitions in the Lord's Prayer.

These were the petitions Christians were instructed in the esoteric schools to ask, they are the four formulas for the four lower members of the human being. Consider the last four petitions in the Lord's Prayer with reference to man's lower nature, and you find you have four petitions for the lower members, just as you have the first three petitions for the higher principles of man. The seven petitions in the Lord's Prayer thus contain the doctrine of the sevenfold nature of man, as taught in the science of the spirit.

In all the great religions there is not a prayer, a formula that has not been taken from the whole profound world wisdom. These prayers have their profound effect for the very reason that they have been born from this. It is thanks to the original wisdom of the world that the great religions have had an influence through thousands of years.

The father stands for the original essence of the world. It cannot be put more beautifully than it has been put in the Lord's Prayer. Because of this the Lord's Prayer touches human hearts and has great strength. You can't say simple people know nothing of this wisdom. They gain just as much from it. It is the same as when they take delight in flowers, having no idea of the wisdom that has created them. And so their souls may take delight in the Lord's Prayer without grasping its wisdom. The knowledge that lives in the prayer may not be grasped, but it can give people this strength. Those who gave the prayers to humanity, took them out of the most profound wisdom; hence the power of the great cosmic prayer. It is the secret of these prayers that they were taken from original wisdom by initiates and the founders of religions.

Now the time has come when people must know the deeper meaning of these prayers. We should say the Lord's Prayer daily. Everything we need to know about the nature of man is in that prayer. And by doing so, a person would receive what theosophical wisdom has to say about the nature of man.

The esotericism of the school created by Paul the Apostle was profound. Outside, Christianity was presented in an exoteric way. Dionysius the Areopagite was asked by Paul to take care of this esoteric wisdom. And so the realm of the spirit was envisaged with the dominions, principalities and powers, and people said to themselves: if we live the way the Lord's Prayer demands, we rise through dominions, principalities and powers all the way to the cherubim and seraphim and to the godhead itself in the Lord's Prayer.

This gives you the three stages: ‘For yours is the kingdom and the power and the glory’, three stages in the realm of the spirit.

It is difficult to speak particularly about the Amen. All I can say is that it is an ancient formula that has become a bit mutilated.

We have seen, therefore, in how far the Lord's Prayer with the powerful effect it has on the human soul represents the doctrine of the sevenfold nature of man. This makes it the most effective prayer. This rhythm which is touched on in the soul came to the awareness of people who had the esoteric knowledge that a Christian who has said the Lord's Prayer has prayed human theosophy, has lived in the prayer. This theosophy is nothing new; it is something that lives in all hearts and is grasped in the spirit so that the light of understanding may extend to the divine realm. If this happens in human hearts and souls, people will find the way to the greatest heights of the spirit which they are capable of reaching.

• 103. Matthew 26: 39.
• 104. Matthew 6: 6.

Translated by Steiner Online Library

Last time an imagination was placed before our soul that liberated forces that can be of help to us on our occult path. Today two inspiring thoughts shall appear before your soul that can be effective in the same way. The essential thing about such thoughts and questions is that we let them rest in our soul for awhile, that we let them speak to us without doing much with them.

People have occupied themselves with these thoughts a great deal, but in a quite different way, so that they've led men to impossible commentaries and disputes. Grasped esoterically, they're of help to occult pupils. The first of these inspiring thoughts is the “motherless human being” who's called Adam in Genesis. Everything that comes to meet us in the way of a human being is unthinkable if he's not born from a mother. Adam is the only motherless human being; only father forces were active in him. Of course we mustn't place him before our soul as a sensorial, physical man, or when Yahweh created the first earth man in his etheric body present physical conditions didn't exit on our earth planet; and namely he created him out of the earth-planet's substances, as the Bible indicates. These substances or earth forces are still present in every man today, so that we can say: Yahweh is the father of us all, and the planet is our mother.

So father forces continue to work in men today; they are an earth-bound, planetary force. They work in everything that's on earth, and so also in men. For after the conception of a child, the mother's forces work on it, but so do the father forces; they go into the child from the earth via the father and form the upbuilding forces there that are most strongly active up to age 33.

Let's make it clear to ourselves: what happens at the birth of a new human being? The mother bears one part in her, but the other part is super-sensible—invisible and is connected with the father. Place yourself meditatively into this thought of a motherless human being, try to grasp it purely spiritually, and place a second picture beside it: that of the fatherless Christ.

Whereas planetary forces coming from the father are mainly active until the Mystery of Golgotha, forces of the cosmos, mother forces are added since then by Christ Jesus. We know that this most important of all earth events falls in the fourth cultural age of the post-Atlantean epoch. This was preceded by the Egyptian age in which the perfected Isis culture was cultivated in the Egyptian mysteries. Egyptians revered the nature forces that come to expression in all minerals, animals and plants in the figure of Isis. But an Egyptian soul looked at man sorrowfully and told himself that he wasn't aware of these nature forces in him, and that's why he thought that Isis was veiled. He said that no mortal was allowed to lift her veil to press towards her. What does this mean? Nothing else than that the Goddess lives in the astral world and not in the physical one, and that only someone who's gone through the portal of death can know her; no living person could lift her veil. That is, the effect of the Isis forces was denied to live people. And what were these Isis forces? They were pure mother forces that a man could only be given in the spiritual world before the Mystery of Golgotha, that is, when he had gone through the portal of death.

People in the Egyptian mysteries knew about this. Over Isis' picture were the words: I am the I am, that I was and that I will be—the same Eyeh asher eyeh that spoke to Moses out of the burning bush. An Egyptian could only get a presentiment of the Mystery of Golgotha, through which pure mother forces would also act upon living men. Pure mother forces—out of the cosmos—can only work in men on earth now because Christ Jesus, the fatherless human being, has completely connected himself with the earth after he went through the portal of death.

Let our modern scholars laugh when they look at the Egyptians' worship of animals. It can only fill us with the deepest reverence, for we know that what's concealed behind it is the veneration of these nature forces that were locked up for men. We look at the great wisdom that underlies all these mysteries with great wonder.

Let's ask ourselves how these two forces are active in men. The father force that's transmitted from the earth to a child via his father works in an upbuilding and strengthening way until age 33. Although the mother force that strives downwards is already at work in man, the father forces are stronger up to this time. If only the forces striving downward, Christ forces, would rule a man, he wouldn't incarnate on earth. Whereas if only the forces that strive up, the planetary ones, would rule him he would always live on earth; then there would be no death.

The sacred center of forces that was Isis in the Egyptian mysteries is the Maria-Sophia in John's Gospel in Christianity. It was only the union of ascending and descending forces that took place in the Mystery of Golgotha that enabled a man to also feel the activity of mother forces between birth and death. Christ Jesus couldn't get older than 33. From an occultist's standpoint, a man is only carrying his body with him like a corpse by the time he's 33. Of course, the effect of the forces and their change doesn't appear all at once, but happens gradually. The mother and father forces are both in man from the beginning, except that the upbuilding earth forces predominate. During the father forces period, the life we lead is conditioned by our preceding life. But from the time when the dying mother forces predominate, we create karma for the next life through this spiritual force. The father or upbuilding nature force works in us without our help, whereas to become aware of the effect of the mother force, we must strive and work in spiritual things ourselves. We must become aware of this sublime force, for it's the force that streams into us directly from Christ.

As so often before, we now get an inkling of the deep meaning in the Rosicrucian verse: We're born from the Gods—Ex Deo nascimur. The Adam force of the motherless man works on the physical body in an upbuilding and preserving way. Whereas what's working since the Mystery of Golgotha is the fatherless man, Christ Jesus, the dying force, the force that leads to the dying of the physical body here on earth and that awakens spiritual life if we devote ourselves to it consciously. In Christ we die, that is, die with all of our physical concepts and the lower ego that was built up for us while the Adam forces were active. And then we'll really experience the last line of the Rosicrucian verse: We're born again in the Holy Spirit.

Yesterday we saw what profound contents are concealed within the first words of the Gospel of St. John and we shall now be able to summarize our observations by saying that the writer of this Gospel pointed to the creation of a pre-humanity in the far distant past and indicated that, according to Esoteric Christianity, everything leads back to the Word or the Logos. The Logos was already a creating power even in the ancient Saturn Period; it then became Life while our Earth was passing through its existence as the Sun, and it became Light while the Earth was passing through the ancient Moon state. Under the influence of divine spiritual forces and powers, in the course of the three planetary states of evolution, the human creature reached the point in his development at which he became penetrated by the human ego, the Earth having now developed into our present planet. Thus we may say that a creature, like a kind of seed, came over to the Earth from the ancient Moon, consisting of a physical body, derived from the divine, primal Word; an ether or life body having its source in divine Life; and an astral body issuing from divine Light. Within this creature's inmost being, during life upon the Earth, the light of the ego itself was now enkindled and this three-fold bodily nature, physical, etheric and astral, became capable of saying to itself “I AM.” Thus, in a certain sense, we may call the Earth evolution, the evolution of the “I AM,” the evolution of the self-consciousness of the human race. This “I AM,” this capacity for full self-consciousness, developed slowly and gradually in the course of the evolution of Earth humanity. We must clearly understand how this evolution of Earth humanity proceeded, how slowly and gradually the ego, that is to say, full self-consciousness, made its appearance within it.

There was a stage of our earthly evolution which we call the ancient Lemurian period. It is the earliest period of our life upon the Earth in which men appeared in the form they, in general, possess today. Then, for the first time, what we may call the incarnation of the ego, the true inner being of man, took place within the three bodies, the astral, ether and physical bodies. After that came the Atlantean period when humanity dwelt for the most part upon the ancient continent of Atlantis, a region forming today the bed of the Atlantic Ocean, and which sank beneath the waters through the great Atlantean flood, remembrance of which has been preserved in the deluge-sagas of nearly all peoples. In harmony with their inner natures, men have passed through successive incarnations during the post-Atlantean period right up to our present day. As has been stated, it was in fact during the Lemurian period that our souls were incarnated for the first time in a three-fold entity, consisting of physical body, ether body and astral body, as we have learned to know them. What preceded this will be left for a later consideration. Thus we must go far back into the past if we wish to consider the course of evolution, for the human being evolved very slowly and gradually to his present condition of existence.

From the standpoint of Spiritual Science what does occultism call our “present existence?” It calls it a state of consciousness which the present day human being possesses from the morning when he awakens until the evening when he falls asleep. During that time, by means of his outer physical senses, he sees the objects about him. From the evening when he falls asleep, until the morning when he awakens, he does not see the objects about him. Why is this so? We know that it is because during the day, under present evolutionary conditions, the real inner human being, namely, the ego and astral body, are within the physical and ether bodies upon the physical plane; in other words, they are in the physical world. Thus the astral body and the ego can make use of the physical organs for hearing and seeing in the physical world, for observing physical things. From the evening when we fall asleep, until the morning when we awaken, the ego and astral body are out of the physical world on the astral plane. There they are detached from the physical eyes and ears and therefore are not able to observe what is about them.

The alternating state of waking by day and sleeping by night developed slowly and gradually. This was not yet the case in the ancient Lemurian period when the human being for the first time passed through a physical incarnation. At that time the ego and astral body were only for a very brief portion of the day within the physical body, by no means as long a period as now. Therefore, because the human being was outside of his physical body for a longer time and entered it only for a brief period in a waking state, life during the Lemurian period was very different from life as we experience it. Our state of unconsciousness during the night, when we are not merely in the act of dreaming, is a state that has developed slowly and gradually. Day and night consciousness were very differently apportioned during the Lemurian period. At that time everyone still possessed a dull clairvoyant consciousness, and during the night, when they were out of the physical body and in the spirit world, they perceived this spirit world around them, although not so clearly as we of the present see the physical objects about us during the day. We should not simply compare this perceiving in the spiritual world with the present dreaming. The present dream-state is only like a last stunted remnant of this ancient clairvoyance. However, the same images were perceived at that time as are perceived today in dreams, but they had a very real meaning. Let us be quite clear about the meaning of these images.

In ancient times, the human being, living a very brief portion of the twenty-four hours in waking-consciousness (a much shorter time than we today), saw the external, physical objects very dimly as though wrapped in a mist. The capacity to see physical objects as we do today developed very slowly. At that time he saw the first indication of a physical body enveloped in a mist just as we can see the lamps surrounded by a mist, by a kind of light-aura, when we walk through the streets on a misty evening. This, however, is only an illusion. But that is the way mankind at first saw physical bodies emerging about him, and when he slept he did not sink into unconsciousness, but during his sleep-consciousness, images emerged, pictures in colour and form. At that time there was around him a world, in comparison with which, the most vivid dream-world of today is only a weak, dim echo. These images signified something psychic and spiritual in his environment. At that time, in the beginning of his earthly course, when during his night wanderings he approached a creature harmful to him, he did not see it as we would now see it—for example, he did not see the lion approaching him as a lion's form—but he saw emerging an image of colour and form and instinctively it told him that here was something harmful to him, something that would devour him, something he must avoid. These were true images of something psycho-spiritual occurring about him. All that belonged to the soul and spirit was seen in the night, and evolution proceeded in such a way that slowly and gradually the human being immersed himself in his physical body for a longer and longer time. Ever shorter grew the night, longer and longer lasted the day, and the more he lived within his physical body, the more the nightly clairvoyant images disappeared and the more did the present waking-consciousness emerge.

However, we must not forget that a truly genuine self-consciousness, such as should be acquired during life upon the earth, can only be attained by submersion in a physical body. Prior to this, the human being did not feel himself as an independent entity, but as a part of divine spiritual beings from whom he was descended. Still possessing a dull clairvoyance, he felt himself a part of a divine spiritual consciousness, part of a divine ego, just as the hand feels itself a part of the physical organism. He could not have said of himself “I AM,” but would have said “God is”—and “I in Him.”

As we shall see more and more, a very special mission was reserved for the Earth, which had, during its evolution, passed through three earlier stages, Saturn, Sun and Moon. Do not imagine that the different planetary life-conditions can be considered as existing alongside of one another, one planet exactly equivalent to the other. Divine creation is not simply a repetition of something already existing. Each planetary existence had a very definite mission. The mission of our Earth is the cultivation of the principle of love to its highest degree by those beings who are evolving upon it. When the Earth has reached the end of its evolution, love should permeate it through and through. Let us understand clearly what is meant by the expression: The Earth is the planetary life-condition for the evolution of love.

In Spiritual Science we say that the ancient Moon preceded the Earth. This ancient Moon, as planetary stage of evolution, had also a mission. It did not yet have the task of developing love, but it was the planet or the cosmos of wisdom. Before it reached our earthly condition, our planet passed through the stage of wisdom. A simple and one might say logical observation will illustrate this to you. Just look about you at all the creatures of nature. If you do not observe them merely with your understanding but with the forces of your heart and soul, then you will find wisdom everywhere stamped upon nature. The wisdom of which we are here speaking, is a kind of spiritual substance lying at the foundation of all things. Observe anything you wish in nature, and you will find it there. Take, for example, a piece of the thigh-bone and you will see that it is not composed of a solid mass, but it is a fine interweaving of supports which are arranged into a marvelous structure. And if we seek to discover the law upon which this bone is constructed, we find that it follows the law which develops the greatest strength with the least expenditure of material in order to be able to support the upper part of the human body. Our engineering art is not yet so far advanced that it can build such a highly artistic structure as the all over-ruling wisdom has fashioned. Mankind will not possess such wisdom until later in its evolution. Divine wisdom pervades the whole of nature; human wisdom will only gradually reach this height. In the course of time human wisdom will inwardly acquire what divine wisdom has secreted within the Earth. Just as wisdom was prepared upon the Moon, that it might be found everywhere on the Earth, so is love now being prepared here in this Earth evolution. If you were able to look back upon the ancient Moon with clairvoyant vision, you would see that wisdom was not to be found everywhere at that time. You would find many things still lacking in wisdom. Only gradually throughout the whole of the Moon evolution was wisdom stamped upon the outer world. When the Moon had fully completed its evolution, everything was then pervaded by a wisdom which was to be found everywhere. Inner wisdom first appeared upon the Earth with the human being, with the ego. This inner human wisdom had to be developed by degrees.

Just as wisdom was evolved upon the Moon, in order that it might now be found in all things, so in like manner is love evolving. Love came into existence first in its lowest, its most sensuous form, during the Lemurian period, but during the course of life upon the earth, it will become ever more and more spiritualized, until at last, when the earth has reached the end of its evolution, the whole of existence will have become pervaded with love, as today it is pervaded with wisdom, and this will be accomplished through the activity of human beings if they but fulfil their task.

The Earth will then pass over to a future planetary condition which is called Jupiter. The beings who will wander about upon Jupiter, just as human beings move about upon the earth, will find love exhaling from all creatures, the love which they themselves, as human beings, will have placed there during their life upon the earth. They will find love in everything just as we today find wisdom everywhere. Then human beings will develop love out of their own inner selves in the same way that they are now little by little evolving wisdom. The great cosmic love that here upon the Earth is beginning its existence will then permeate all things. The materialistic mind does not believe in a cosmic wisdom, only in a human wisdom. If men would consider the course of evolution with unprejudiced minds, they would be able to see that all cosmic wisdom in the beginning of the Earth's evolution was advanced as far as human wisdom will be at the end of it. In those times when names were more accurately chosen than they are today, the subjective wisdom active in the human being was called “intelligence,” in contra-distinction to the objective cosmic wisdom. Men do not notice that what they discover in the course of Earth-life had already been won during life upon the Moon and implanted in the earth by divine-spiritual beings. Let us take an example.

How it is drummed into the heads of the school children, the great progress humanity has made through the discovery of paper! But wasps had already produced paper many thousands of years ago, for what the wasps build into their nests consists of exactly the same substance as that out of which men now produce paper and it is produced by the wasp in exactly the same way—only by means of a life-process. The wasp-spirit, the group-soul of the wasps, which is a part of divine-spiritual substance, was the discoverer of paper long before men made the discovery.

The human being, in fact, always follows along groping his way behind the cosmic wisdom. As a principle, all that men will discover in the course of the Earth's evolution is already present in nature. But what the human being will really give to the Earth is love, a love which will evolve from the most sensuous to the most spiritualized form of love. This is the mission of the Earth-evolution. The Earth is the cosmos of love.

Let us ask:—What then is essential for love? What is essential in order that one person love another? It is this—that he be in possession of his full self-consciousness, that he be wholly independent. No one can love another in the full sense of the word if this love be not a free gift of one person to another. My hand does not love my organism. Only one who is independent, one who is not bound to the other person, can love him. To this end the human being had to become an ego-being. The ego had to be implanted in the threefold human body, so that the Earth might, through mankind, fulfil its mission of love. Therefore, you will understand Esoteric Christianity when it says:—Just as other forces, of which wisdom is the last, streamed down from divine beings during the Moon period, so now love streams into the Earth and the bearer of love can only be the independent ego which develops by degrees in the course of the evolution of the Earth.

The human being, however, had to be very slowly prepared for all this, likewise for his present kind of consciousness. Let us suppose, for instance, that in the ancient Lemurian period, the human being had been immersed in his physical body—he would then at that time have seen the full outer reality, but at such a swift tempo he would not have been able to implant love in the world. He had to be guided little by little to his earthly mission. The first instruction in love was given him during the time of a dawning consciousness, before he possessed full self-consciousness, before he was evolved far enough to observe the objects about him with clear, waking-day consciousness. Thus we see that during those ages when the human being still possessed an ancient, dreamy clairvoyant consciousness, when the soul was for long periods outside the physical body, love was being implanted within him in his dull, not yet self-conscious condition. Let us clearly picture the soul of this human creature of olden times which had not yet reached the height of full self-consciousness.

The human being fell asleep at night, but there existed no abrupt transition from waking to sleeping. Images emerged, vivid dream-pictures, which, however, possessed a living relationship to the spirit world—this means that the human creature familiarized himself with the spirit world during sleep. Into him, into his dull state of consciousness, the Divine Spirit dropped the first seed of all love activity. The power that manifests itself as love in the course of evolution on the Earth streamed at first into mankind during the night. The God who brought the true earthly mission to the Earth revealed Himself first in the night to the dim, ancient clairvoyant consciousness before He could reveal Himself to clear, waking day-consciousness.

Then slowly and gradually the time spent in a dim, clairvoyant state of consciousness became shorter and shorter, the day-consciousness became ever longer, and the boundaries of the aura around the physical objects gradually lessened and disappeared, the objects taking on clearer and clearer outlines. Formerly the sun and moon were seen surrounded by a mighty halo as though lying in a mass of fog. Only slowly did the whole aspect become clear and objects assume distinct outlines. By degrees the human being arrived at this condition. What he then saw externally, while the sun shone upon the earth, revealing to him by means of visible light the whole of earth-life, minerals, plants and animals—all this he experienced as the revelations of the Divine in the outer world.

From the standpoint of Esoteric Christianity, what is it that is visible during waking-day consciousness? In the broadest sense of the word, we may ask:—Of what does the Earth consist? It is a manifestation of divine powers, an outer material manifestation of inner spirituality. If you turn your gaze upward toward the sun or toward what is to be found upon the earth, you will see everywhere a manifestation of Divine-Spirituality. This Divine-Spirituality, in the present form, lying as it does at the foundation of all that appears to clear, waking-day consciousness, in other words, the invisible world behind this entire visible day-world, this is called in Esoteric Christianity, the “Logos” or the “Word.” For just as from the human being speech can finally come forth, be uttered from his own inner being, so too has everything, animal kingdom, plant kingdom, mineral kingdom first come forth into existence from the Logos. Everything is an incarnation of the Logos and just as your soul rules invisibly within your inner being and creates an external body, so too everything in the world of a soul nature creates for itself the external body fitted to it and manifests itself through some sort of physical organism. Where, then, is the physical body of the Logos, of which the Gospel of St. John speaks? It is this we wish today to bring more and more into our consciousness. In its purest form, this external physical body of the Logos appears especially in the outer sunlight. But the sunlight is not merely material light. To spiritual perception, it is just as much the vesture of the Logos, as your outer physical body is the vesture of your soul.

If you were to confront a human being in the same way the greater part of humanity today confronts the sun, you could never learn to know that human being. Your relation to each human individual possessing a feeling, thinking and willing soul would be such that instead of presupposing a psycho-spiritual part within him, you would simply touch a physical body and imagine that it might even be made of papier maché. If, however, you wish to penetrate to the spiritual in the sunlight, you should consider it just as you consider the bodily part of a human being in order to learn to know his inner nature. The sunlight has the same relationship to the Logos as your body has to your soul. In the sunlight something spiritual streams down upon the Earth. If we are able to conceive not only the sun-body, but also the sun-spirit, we find that this spiritual part is the love that streams down upon the Earth. Not alone the physical sunlight awakens the plants into life—they would wither and die if the physical sunlight did not act upon them—but together with the physical sunlight, the warm love of the Godhead streams to earth. Human beings exist in order that they may take into themselves the warm love of the Divine, develop it and return it again to the Divine. But they can only do this by becoming self-conscious ego-beings. Only then will they be able to render back this love.

When men began—at first for a very short time—to live in waking-day consciousness, they could perceive nothing of the light, that light which at the same time enkindled love. The light shone into the darkness, but the darkness was unable yet to comprehend it. If this light, which is at the same time the love of the Logos, had only manifested itself during the short day hours, humanity would not have been able to grasp this light of love. But love streamed into human beings in the dull clairvoyant dream-consciousness of those ancient times. Now, let us glance behind existence at a great significant cosmic mystery.

Let us express it thus:—The cosmic guidance of our earth was of such a character that for a time, in an unconscious way, love streamed into humanity in its dim, clairvoyant state of consciousness and inwardly prepared it to receive this love in full, clear, waking-day consciousness. We have seen that our Earth gradually became the cosmos that was to accomplish this mission of love. The earth is shone upon by the present sun. Just as human beings dwell upon the earth, and little by little receive love into themselves, so too do other much higher beings dwell upon the sun and enkindle love, because the sun has reached a higher stage of existence. The human being is an earth-dweller and to be an earth-dweller means to be a creature which appropriates love unto itself during the Earth-period. A sun-dweller in our time means a being that can enkindle love, a being that can permit love to flow into the earth. The earth-dweller would not have developed love, would not have been able to receive it, had not the sun-dwellers sent down ripened wisdom to them with the rays of light. Because the light of the sun streams down upon the earth, love is developed there. That is a very real truth. Those beings who are so exalted that they can pour forth love have made the sun their scene of action.

When the ancient Moon had completed its evolution, there were seven great beings of this kind who had progressed far enough to pour forth love. Here we touch upon a deep mystery which Spiritual Science reveals. In the beginning of the Earth-evolution, there was on the one side the childlike humanity which was to receive love and become ready for the reception of the ego—and on the other side there was the sun which separated from the earth and rose to a more exalted existence. Seven principle Spirits of Light, who at the same time were the dispensing Spirits of Love, were able to evolve upon this sun. Only six of them, however, made the sun their dwelling-place and what streams down to us in the physical light of the sun contains within it the spiritual force of love from these six Spirits of Light or, as they are called in the Bible, the six Elohim. One separated from the others and took a different path for the salvation of humanity. He did not choose the sun but the moon for his abode. And this Spirit of Light, who voluntarily renounced life upon the sun and chose the moon instead, is none other than the one whom the Old Testament calls “Jahve” or “Jehova.” This Spirit of Light who chose the moon as a dwelling-place is the one who from there pours ripened wisdom down upon the earth, thus preparing the way for love. Now, let us consider for a moment this mystery which lies behind the outer facts.

The night belongs to the moon and it belonged to the moon to a much greater degree in that ancient time when the human being was not yet able to receive the force of love in the direct rays of the sun. At that time he received the reflected force of ripened wisdom from the moonlight. This ripened wisdom streamed down upon him from the moonlight during the time of night-consciousness. Therefore, Jahve is called the Ruler of the Night who prepared humanity for the love that was later to manifest during full waking-consciousness. Thus we can look back to that ancient past in human evolution when spiritually that event occurred which is merely symbolized by the heavenly bodies, the sun on the one side, the moon on the other. (See drawing). During the night, at certain times, the moon sends down to us the reflected force of the sun, but it is the same light which also shines upon us directly from the sun. Thus in ancient times, Jahve or Jehova reflected the force of matured wisdom, the force of the six Elohim, and sent this force down into human beings while they slept, preparing them to become capable later, by degrees, of receiving the power of love during waking-day consciousness.

[IMAGE REMOVED FROM PREVIEW]

The above drawing attempts in a symbolic manner to show the waking-day human being when his physical and etheric bodies are dependent upon the Divine and his ego and astral body are within the physical and ether bodies upon the physical plane. Here the whole human organism is shone upon by the sun from without. We now know that for the humanity of primeval ages, night was much longer and much more filled with activity than it is at present. The astral body and ego were then outside of the physical and ether bodies, the ego existing wholly within the astral world, and the astral body sinking into the physical body from without, having, however, its entire inner being still embedded in the divine-spiritual world. Therefore, the sun could not shine directly upon the human astral body and enkindle in it the force of love. Hence, the moon, which reflects the sunlight, was active through Jahve or Jehova. The moon is the symbol of Jahve or Jehova and the sun is none other than the symbol for the Logos, which is the sum of the other six Elohim. This drawing, which you should study, and upon which you should meditate, tries to indicate this in a symbolic way and if you reflect upon it, you will discern what deep, mystery-truths are presented in it, namely: that during long periods of time, in sleep-consciousness, the force of love was being implanted in human beings by Jehova, in a manner of which they were themselves unconscious. In this way they were being made capable of experiencing the Logos, of feeling the force of Its love. One can ask:—How was this possible, how could that take place? We come now to the other side of the mystery.

We have said that the human being was destined for self-conscious love upon the earth. He must, therefore, have a leader, a teacher, during his clear day-consciousness, a leader who stands before him so that he can be perceived by him. Now it was only during the night, in dim consciousness, that love could be implanted within the human being. But little by little something happened, something happened in full actuality which made it possible for him to see outwardly, physically, the Being of Love itself. But how could that occur? It could only take place, because the Being of Divine Love, the Being of the Logos, became a man of flesh, whom men by means of their physical senses could perceive upon the earth. It was because mankind had developed to a condition of perceiving by means of outer senses that God, the Logos, had Himself to become a sense-being. He had to appear in a physical body. This was fulfilled in Christ-Jesus, and the historical appearance of Christ Jesus means that the forces of the six Elohim, or of the Logos, were incarnated in Jesus of Nazareth at the beginning of our Christian era and were actually present in Him in the visible world. That is the important thing. The inner force of the sun, the force of the Logos-Love assumed a physical human form in the body of Jesus of Nazareth. For, like an external object, like an outer being, God had to appear to the earthly, human sense-consciousness in a bodily form.

You will ask what was that Being Who appears at the beginning of our era as Christ-Jesus? It was the incarnation of the Logos, of the six other Elohim, whose advent had been prepared by Jahve-God who preceded them. This figure of Jesus of Nazareth, in whom the Christ or the Logos was incarnated, brought into human life, into human history itself, what previously streamed down upon the earth from the sun, what was present only in the sunlight. “The Logos became flesh.” It is upon this fact that the Gospel of St. John places the greatest importance and the writer of this Gospel had to lay great emphasis upon it because it is a fact that after the appearance of a few initiated Christian pupils who understood what had occurred, there followed others who could not fully understand it. They understood full well that at the foundation of all material things, behind all that appears to us in substantial form, there exists a psycho-spiritual world. But what they could not comprehend was that the Logos itself, by being incarnated in an individual human being, became physically visible for the physical sense-world. This they could not comprehend. Therefore, that teaching which appeared in the early Christian centuries called the “Gnosis,” differs from the true Esoteric Christianity on this point. The writer of the Gospel of St. John pointed to this fact in powerful words, when he said: “No, you should not look upon the Christ as a super-sensible, ever invisible being only, one Who is the foundation of all material life, but you should consider this the important thing: ‘The Word became flesh and dwelt among us.’” This is the fine distinction between Esoteric Christianity and the primal Gnosis. The Gnosis, as well as Esoteric Christianity recognizes the Christ, but the former only as a spiritual being and in Jesus of Nazareth it sees at most a human herald, more or less bound to this spiritual being. It holds firmly to an ever invisible Christ. On the contrary, Esoteric Christianity has always held the idea of the Gospel of St. John, which rests upon the firm foundation of the words: “And the Logos became flesh and dwelt among us!” He Who was there in the visible world is an actual incarnation of the six sun Elohim, of the Logos! With the incarnation of the Logos, the earthly mission—or in other words, what the earth was to become through the Event of Palestine—first really began. Previously, all was only a preparation.

What then did the Christ, who dwelt within the body of Jesus of Nazareth, especially have to represent Himself to be? It may be said He had to represent himself as the great bringer and quickener of the self-conscious, independent human being. Let us express this living Christ-teaching in a few short, paradigmatic sentences. The earth exists in order that full self-consciousness, the “I AM,” may be given to mankind. Previously, everything was a preparation for this self-consciousness, for this “I AM;” and the Christ was that Being Who gave the impulse that made it possible for every human being—each as an individual—to experience the “I AM.” Only with His advent was the powerful impulse given which carries earth humanity forward with a mighty bound. We can follow this by means of a comparison of Christianity with the Old Testament teaching. In the latter, the human being did not yet fully feel the “I AM” in himself. He still possessed a remnant of a dreamy state of consciousness, held over from those ancient times when he did not feel himself as a personality, but as a part of a Divine Being, just as the animal today is still a member of a group-soul. Mankind had its beginning in the group-soul and then advanced to a state of independent, personal existence, in which every individual experiences the “I AM,” and the Christ is the force that has brought it to this consciousness of the “I AM.” Let us consider this for a moment in its full inner significance.

The follower of the Old Testament did not feel himself as much enclosed within his own individual personality as did the follower of the New Testament. He did not yet say as a personality, “I am an I.” He felt himself within the whole ancient Jewish people and experienced the group-ego of his folk. Let us enter in a living way into the consciousness of a follower of the Old Testament. The Christian feels the “I AM” and gradually will learn to feel it more and more, but the follower of the Old Testament did not feel the “I AM” in this way. He felt himself as a member of the entire folk and looked up to its group-soul. And if he wished to express this in words, he would have said: “My consciousness reaches up to the Father of the whole people, to Abraham; we—I and Father Abraham—are one. A common ego encompasses us all, and I only feel myself safe within the spiritual substantiality of the world when I feel myself resting within the whole folk-substance.” Thus the follower of the Old Testament looked up to Father Abraham and said: “I and Father Abraham are one! In my veins flows the same blood that flows in the veins of Abraham.” He felt Father Abraham as the root from which every individual Abrahamite had sprung as a stem.

Then Christ-Jesus came and said to his nearest, most intimate initiates: Hitherto, mankind has judged only according to the flesh, according to blood-relationship. Through this blood-relationship, men have been conscious of reposing within a higher invisible union. But you should believe in a still higher spiritual relationship, in one that reaches beyond the blood-tie. You should believe in a spiritual Father-substance in which the ego is rooted, and which is more spiritual than the substance which as a group-soul binds the Jewish people together. You should believe in what reposes within me and within every human being, in what is not only one with Abraham, but one with the very divine foundation of the world. Therefore Christ-Jesus, according to the Gospel of St. John, emphasizes the words: “Before Father Abraham was, was the I AM!” My primal ego mounts not only to the Father-Principle that reaches back to Abraham, but my ego is one with all that pulses through the entire cosmos, and to this my spiritual nature soars aloft. I and the Father are one! These are important words which one should experience; then will one feel the forward bound made by mankind, a bound which advanced human evolution further in consequence of that impulse given by the advent of the Christ. The Christ was the mighty quickener of the “I AM.”

Now, let us try to hear a little of what His most intimate initiates said, how they expressed what had been revealed to them. They said: Heretofore, no individual physical human being has ever existed to whom this name of “I AM” could be applied; He was the first to bring to the world the “I AM” in its full significance. Therefore, they named Christ-Jesus the “I AM.” That was the name in which the closest initiates felt themselves united, the name which they understood, the name “I AM.” We must in this way delve deeply into the most significant chapters of the Gospel of St. John. If we take that chapter where we find the words: “I am the Light of the world,” we must interpret them literally, quite literally. Now, what was this “I AM” which for the first time appeared in carnate form? It was the force of the Logos that streamed to earth in the sunlight. All through the entire eighth chapter, beginning with the twelfth verse which is usually entitled “Jesus, the Light of the World,” we find a transcription of this profound truth concerning the meaning of the “I AM.” When you read this chapter, emphasize the words “I” or “I AM” wherever they appear and realize that “I AM” was the name in which the initiates felt themselves united. Then you will understand it and it will seem to you that this chapter must then be read in somewhat the following manner:

Then Jesus spoke to His disciples and said: That which is able to say “I AM” to itself, is the Force of the Light of the World, and whoever follows after me will see in clear, waking consciousness what those who wander in darkness do not see.

But those who clung to the old belief that only by night can the Light of Love be implanted within the human being, those who were called the Pharisees, answered: Thou callest upon thy “I AM” but we call upon Father Abraham. In this way we feel the power which justifies us in acting as self-conscious beings. We feel ourselves strong when we immerse ourselves in the substance of a common ego which reaches to Father Abraham.

Jesus said:—If one speaks of the I, as I speak, then is the testimony a true one; for I know that this I comes from the Father, from the primeval foundation of the world and I know whither it tends.

Now, let us consider those important words of Chapter VIII, verse 15, which should be translated in the following manner:

Ye judge all things according to the flesh, but I judge not the perishable that is in the flesh.

And if I judge, then is my judgment true. For the I does not exist for itself alone, but it is united with the Father from whom it has descended.

That is the meaning of this passage. Thus everywhere you find reference to a common Father. We are now able to bring the idea of the Father still more clearly before our souls. Then we see that the words, “Before Father Abraham was, was the I AM,” contain the living essence of the Christian doctrine.

Today we have gone deeply into the words of the Gospel of St. John, more deeply than we would have been able had I interpreted them from an external point of view. We have drawn these words out of Spiritual Wisdom and have alluded to certain important words in the Gospel of St. John which show the very essentials of Christianity. We shall see that just by understanding such germinal and primal key-words, light and clarity will be brought into the whole of the Gospel.

Let us consider all this as a teaching that was given in the Christian esoteric schools, a teaching which the writer of the Gospel has transcribed—in a way which we shall discuss—in order that he might hand it down to posterity for those who really wish to penetrate into its meaning.

In a previous lecture,¹ we discussed spiritual science in relation to religious records. Today we shall attempt to enter more deeply into the Bible, at least in a few instances. The Bible is after all a religious document that today is known to every educated person. From the spiritual scientific point of view, it will be easiest if, in our approach, we start with the New Testament. In the earlier lecture, we discussed how certain critical comments concerning the Bible are to be understood in the light of spiritual science, in particular those concerned with the actual writing of the four Gospels and Scriptures in the Old Testament. Today we shall look at more positive aspects and, while bearing in mind what was dealt with in the previous lecture, go straight to the subject from the spiritual scientific viewpoint.

You will be aware that someone who, out of a heartfelt need of his Christian faith, turns to the four Gospels known as the Gospel according to Matthew, to Mark, to Luke and to John, comes up against what appear to be insoluble contradictions. A modern person, however great his faith, can have no notion of how differently one approached the Bible in an earlier more religious age. Nor can a person have any idea of the significance attached to the word Bible or to the expression, the Word of God. We must realize that for centuries the faithful were in no doubt that the writers of the religious records were inspired. Consequently, every word in the Bible was regarded as holy, as from divine inspiration only truth could come. People saw the Bible as dealing with great world questions, and they fastened onto every word, for it was impossible for them to believe that fault could be found in what men of God had written under divine inspiration.

Modern human beings find it difficult to transport themselves into such a mood and attitude. They read the Gospel of Matthew and that of Luke and find two different genealogies of Jesus of Nazareth. Already in the third place, above the name of Joseph, they find in Matthew the name Solomon, in Luke the name Nathan; going further they find many more names that differ, and ask, How is it possible that a document, which for centuries has been considered a source of Truth, can contain such contradictions?

Here we see the seed of all the doubts aroused by disparities in the Gospels and consequently doubt that they were in fact inspired. By subjecting the Gospels to detailed scrutiny we believe to have discovered what can be accepted as more or less genuine. In regard to the fourth Gospel, the conclusion is drawn that as it is so different from the others it cannot be a historical record at all. It is understandable that the modern person becomes critical when faced with contradictions that are impossible to explain away by even the most open-minded individual.

However, we must ask ourselves how it came about that no one for centuries, for millennia, noticed these contradictions that are now criticized. It is difficult to believe that only very stupid people ever handled the Bible. Perhaps it could be argued that only very few people had access to the Bible; before the art of printing, the majority of the faithful did not. Consequently, they could not pass judgment on something about which they were not informed by the leading few who did have access to the Bible. But are we really to believe that those few were all so stupid that they did not notice what is pointed out by today's critics?

Some historians maintain that only slowly, through the power of the church, did these documents come to be appreciated. Reverence for the Bible arose only gradually. It is said that the Bible cannot stand up to close historical investigation. Looking at events that took place in the early Christian centuries, the conclusion is drawn that the Ecumenical Council of Nicea² decided which Gospels were true, and there it was ordained: “These are the true Holy Scripts.” Unprejudiced investigation does not bear this out. Looking back we come to personalities who lived in the early days of Christendom. From them we learn that, for example, in the year A.D. 160 a so-called harmonizing of the Gospels took place. This meant collating the Gospels and bringing them to present a uniform picture, a procedure that was later repeated. And indeed, careful examination of the Gospels as they were in the second century showed that already then they contained what we know as the New Testament. We find that the early Church Fathers in particular spoke with the deepest reverence about the Bible, which suggests that they certainly had the belief that the Bible had been inspired by a higher spiritual source. Already in Origen³ we encounter the same reverent approach to the biblical records as is later to be found in the faithful, whether of learned or of simple faith.

When these things are considered, all prejudice must be set aside. In the early centuries the attitude of learned people towards Christianity was by no means the same as that of modern people. Today one risks being accused of repudiating the true words of the Bible, of being an agnostic and unfit to call himself a Christian by people with orthodox viewpoints. These people should recognize that to interpret the Bible in ways that differ from their own is not the equivalent of doubting its truth. It was the Church Father Augustine⁴ who said: “What is known today as Christian religion is ancient; in fact, what was the true primordial religion is today called Christianity.”

These words are in great contrast to the usual experience of those who interpret the Bible in the light of spiritual science. The hostility, often coming from family and friends, is nothing short of tragic. Spiritual scientific explanations are harshly rejected as having nothing to do with the Bible. Such reactions are based on complete ignorance of the Bible itself. It is also pretentious, for it proclaims an understanding of the Bible that cannot be faulted. If only such people would recognize that their attitude to the spiritual scientific explanations is in effect like saying: “What I find in the Bible is the only truth.”

Spiritual science, far from having a negative approach to the Bible, seeks to unravel its deep truths. The main concern is that these religious records should be properly understood. Those who simply find it more comfortable to remain within views to which they have become accustomed are not in a position to oppose spiritual science. Rejection of true explanations is often based on deep seated hostility, though sometimes it is simply too much effort to learn something new.

No Christian with any understanding of a certain passage from the Sermon on the Mount, often quoted by me, could maintain that attitude. The passage, when rightly translated reads: "Blessed are those who are beggars of the spirit, for within themselves they shall find the Kingdom of Heaven." No words could better or more beautifully express the inner feeling and disposition of the spiritual scientist than this passage from the Sermon on the Mount.

What do we mean by the inner disposition of the spiritual scientist? We mean an inner impulse to strive to develop the deepest kernel of our being, our spirituality. What builds our body comes from substances that surround us; likewise our inner being comes from the spirit that lives, and always did live all about us. Just as it is true that our body is, as it were, a drop from the sea of material reality, so is it true that our soul, our spirit, is a drop from the sea of the all-encompassing Universal Spirit. As the drop of water is of the same substance as the sea from which it is taken, so is that which lives in the deepest recess of the human soul godlike. Human beings are able to recognize God because God lives within them and human beings are themselves spiritual. Furthermore, if a person truly will, he can attain that spiritual world that is all about him. However, for that to come about something is needed—something which can be simply expressed by saying: Do not ever stand still. Human beings must experience progress, must be conscious of evolving, rather than merely having faith that it will happen. It means never to lose sight of the fact that not only have human beings developed to their present stage from inferior levels, but also that at every moment they can develop further.

In this instance we are not concerned with the fact that a person's external being has altered in the course of evolution, but rather with the fact that the human soul can climb upwards from stage to stage. In striving for perfection, a human being's soul is capable of improving from day to day. Today we may learn something new; we inwardly grasp something we did not know before; through our will we become capable of achieving something we could not manage before. If we remain at what we understand today, at what our will is capable of today, then we do not evolve. We must never lose sight of the fact that as well as the forces that are already developed within us, we possess others still slumbering. It is comparable to the seeds of new plants that slumber within the seed that has already become a plant. If we never forget that we possess such forces, our will grows stronger; it reaches higher stages of development and we become aware that our soul begins to evolve spiritual eyes and ears. We must not think of this as something trivial, but recognize that the development of the human soul and spirit is of universal significance.

When we see in the physical world, a relationship between animal forms and the noble human form, it does not justify the assumption that a person has developed from the animal, even if natural science has established that, as regards the physical structure, there is greater similarity between the lowest developed human being and the highest developed ape, than between the lowest and highest developed ape. This observation, however, led natural science to regard human beings as having descended from the ape. The famous natural scientist Thomas Henry Huxley⁵ spoke about it as a great heresy in 1859. This view influenced practically everything he wrote. However, those who recognize spiritual development say: Granted that man, in regard to his external bodily form, is closer to the highest evolved ape, than the latter to the lowest of its own species, it is equally true that a human being who has reached a certain stage in spiritual development is further from the lowest developed human being, than the latter from the highest evolved animal.

When evolution is followed through, the higher stages are seen to continue up into spiritual realms where what is described by spiritual science takes place, and which to spiritual sight is as much a reality as physical evolution is to physical sight. Spiritual knowledge has always existed. Natural science today only acknowledges an evolution that starts with the lowest animal form and continues up to that of man. Spiritual science is in hin agreement with that evolution. It also acknowledges the enormous difference between the lowest form of life, barely visible even through the microscope, and the perfect structure of the human organism. A person's physical structure does indeed pass through innumerable evolutionary stages from the most imperfect to the most perfect.

However, the spiritual scientist sees the evolution of soul and spirit as just as real. The difference he sees is just as great between the highly advanced human being, the initiate, and the person who has barely begun to develop his slumbering forces. An initiate is someone who has attained spiritual faculties by developing to ever greater perfection forces that are inherent in every human soul. The difference between the lower stages of soul development and those attained by an initiate is actually greater than the difference between the lowest living structure and that of human beings. A person who knows that initiates exist also knows that the possibility to develop spiritually is a reality.

With this insight there dawns in the human soul a feeling, an attitude that says: I look up to a godlike ideal of man, the seed of which slumbers within me. I know that in the future it will become reality, though as yet it is only slightly indicated. I know also that I must exert all my powers to attain that ideal. With this insight into spiritual development man becomes a “beggar of the spirit”; he feels himself blessed. In the spiritual scientific sense the passage from the Sermon an the Mount is a truly wonderful saying: “Blessed are those who are beggars of the spirit, for within themselves they shall find the Kingdom of Heaven.”

Those acquainted with old linguistic usage will not imagine that what is here meant by heaven is something existing in an unknown beyond. In those days heaven was understood to be wherever man is. Where we are is where heaven is, that is, the spiritual world. A blind person will see the world full of color when successfully operated upon; likewise a person whose spiritual eyes are opened sees around him a new world. What a person sees was actually always about him, but he sees it in a new way. He sees the way he must be able to see if he is to attain his higher humanity. He will know that heaven is not somewhere else, is not in another place or time. He recognizes the Truth when Christ says: “Heaven is in the midst of you.”

Where we are is the Kingdom of Heaven; it penetrates everything physical. As ice swims in water out of which it has condensed, so does matter swim in a sea of spirit out of which it has condensed. Everything physical is condensed, transformed spirit.

In the animal kingdom we see the physically imperfect side by side with the physically more perfect; in the human kingdom we see all stages of spiritual development: One person has forged ahead, another remained at a lower stage. This indicates how in the spiritual scientific sense, human beings are connected with evolution. One person's interest lies in the realm of modern science, another's in the realm of human cultural development from the savage to the highly advanced individual who has attained insight into the spiritual world around him. The initiates always had insight into all the stages of human spiritual development. One spoke of the initiate as of someone who possessed greater knowledge than anyone else. Such initiates were mentioned in every epoch. Let us make it clear in what sense one spoke of those initiated into the spiritual world.

We have often discussed the fact that in ancient times people had clairvoyant consciousness. The term "clairvoyant" did not refer to clarity, but to the fact that it penetrated through the external to the soul. A residue of this dull, dim consciousness can be seen in today's consciousness in dreams. Our clear waking consciousness developed from it. At the time when in general a person's consciousness was dull and dim, though clairvoyant, a few were initiates. In what sense did this consciousness differ from that of the rest of humanity? It differed because those who were initiates already experienced something of the type of consciousness that mankind in general attained today. They reached at an earlier stage something that belonged to the future. Already they saw the world the way humanity in general sees it today. That is to say, they investigated the world through the physical organs, through sight and hearing, and grasped things through the intellect. That is the sense in which they were initiates. An initiate attained ahead of time something that belonged to the future. There are also initiates today; who have already developed the higher clairvoyant consciousness, that is, the higher perception that mankind in general will possess in the future. The initiate was looked up to in ancient times by those who understood. They said to themselves: The initiate's outlook, his understanding of the would, is the outlook and understanding all human beings will possess in the future. He is the embodiment of a future ideal; through what he is, is revealed what we shall become. In the course of time the initiate will lead a great number of human beings to attain what he has attained.

In this sense, the initiate was a prophet or a messiah. He was also called a “first-born.” But those to be initiated had to pass through many stages. Before the stage of initiation was attained, many different degrees of learning and schooling of the will must be passed through. As a plant must go through many stages from root through leaf and blossom before bearing fruit, so a human being strove upwards in stages of ever greater insight, till finally the pupil became an initiate. He attained progress by going through certain schooling that anyone can adopt. Those who deny that such a schooling is possible do so out of ignorance. They have as yet not discovered that through schooling, a person's spiritual eyes and ears can be opened so that he attains a higher kind of perception. It is the task of spiritual science to provide knowledge of such schooling. In my book Knowledge of the Higher Worlds and its Attainment, you will find this subject is dealt with in great detail. There are many reasons why this knowledge is essential in our time. I will mention just one.

It is a tragedy that because human intellect and reasoning power have progressed too far, he is no longer able to believe in the ancient religious records. He no longer experiences them as the embodiment of the words of God. The fact that the human soul no longer receives the ancient knowledge causes it torment and depression. What is needed is the knowledge presented in a new form, and this is what spiritual science wishes to provide. Those who are initiates today are able—as were initiates in ancient times—to foresee humanity's future evolution. However, human development must follow certain rules. Just as one must adopt a definite method if one wishes to become an astronomer, likewise must a certain method be adopted if one is to develop spiritually. No one should wish to attempt to do so without guidance; that would be like wishing to become a mathematician without consulting any authority. Someone needs show the way, but no other kind of authority is required, and it is nonsense to talk about blind faith and dependence in relation to spiritual science.

Throughout the millennia, right back to antiquity, there were always books in existence, or rather not actual books, but traditions handed down by word of mouth, of the rules of initiation. These rules were not permitted to be written down. They consisted of indications that the candidate for initiation had to follow when setting out to attain all the stages of development that lead to initiation. Even today certain indications are not written down, but imparted directly to those worthy to receive them. These indications the neophyte must observe if he is to attain the highest goal. A principle of initiation was always in existence, that is rules for the birth of the spirit in man. He who dedicated himself to spiritual striving was guided through exercises and conduct of life an ever higher levels. Once the highest was attained, the initiate would reveal to him the deepest secrets.

One word more about this codex for initiation. Today things are different; the procedure of initiation also progresses. In ancient times, the neophyte was brought to a condition of ecstasy. This word had a different meaning; it did not indicate "being out of one's mind" but becoming conscious on a higher level. The spiritual guide led the neophyte to this condition of higher consciousness. Strict rules were observed; the prescribed length for the condition to last was three and one-half days. This procedure is no longer followed; today the consciousness is not subdued. But in ancient times a state of ecstasy, of rapture, was produced during which the neophyte knew nothing of what went on about him; to the external world he was like someone asleep. However, what was experienced in this condition differed considerably from the experiences of a contemporary person when the external objects disappear from his consciousness, on falling asleep. The neophyte experienced a world of spirit; all about him there was light, astral light. This is different from physical light; it appears like a sea of spirituality out of which spiritual beings emerge. If a very high stage had been attained, sound would also be experienced. What in the ancient Pythagorean schools was called “the harmony of the spheres” was heard. (What today we understand intellectually as universal laws are experienced as a kind of spiritual music at this level of consciousness. Spiritual forces are revealed as harmony and rhythm, but must not be thought of as ordinary music. The spiritual world, the heavenly world, resounds in the astral light.) In this world into which the neophyte was led, he learned to know stages of godliness that humanity will attain in a far distant future. During the three and one-half days a person experienced all this as reality, as Truth.

These things may sound extraordinary to many, but there are, and always were people who recognize that a spiritual reality exists that is as real as the one perceived through physical senses. After three and one-half days the initiate was guided back to the sense world enriched with knowledge of spiritual existence, and prepared to bear witness of the spiritual world. All initiates on their return to the ordinary world uttered certain words that were always the same: "Oh my God, how thou has glorified me!" These words expressed the sensation felt by the one just initiated as he set foot again in the everyday world. Those who guided the initiation knew all the stages by heart; later when writing came more into use certain things were written down. But there always existed a typical or standard description of the life of an initiate. One said as it were: "He who is accepted into the cult to be initiated must live according to certain rules and pass through the experience which culminates with the words: "Oh my God, how thou hast glorified me!"

If you could depict the way an initiate necessarily had to live, the way you could depict someone wishing to carry out experiments in a chemical laboratory, then you would obtain a picture typical of someone striving to attain a higher development, typical of someone to be awakened to a higher life. Such a codex of initiation always existed or was at least known by heart by those concerned with initiation. Knowing this, we can understand why the descriptions of different initiates of various people are similar This fact contains a great secret, a great mystery. The people always looked up to their initiates, insofar as they knew of them. What was said about initiates was not the kind of thing modern biographers relate about famous people; what was told was the course of the spiritual life experienced by the initiate. We can therefore understand why descriptions of the life of Hermes, Zarathustra, Buddha, Moses and Christ are similar It was because they had to experience a certain life if they were to become initiates. Their lives were typical of that of an initiate.

In the outer structure of the spiritual biography we can always see a picture of the initiate. We can now answer the question: Who were the writers of the gospels? In my book, Christianity as Mystical Fact, you will find this question answered in greater detail from the viewpoint of spiritual science, and also indications of the spiritual authenticity of the Gospels. Here I can only give a few hints! In my book is explained that what is written in the Gospels is derived from ancient records of initiation. Naturally what initiates wrote differs in regard to incidentals, but all essentials were always the same. We must realize that the writers of the Gospels had no other sources than the ancient codex of initiation. When we look into the details, we recognize in the Gospels different forms of initiation. They differ because the writers knew initiation from different regions. This we shall understand when we consider how the writers of the Gospels were connected with Christ.

The best way to form an idea of this connection is to think of the significant words at the beginning of the Apocalypse.⁶ The One who dictates the content to John is named "The First and the Last, the Alpha and Omega." This refers to that Being who is always present, through all changes from generation to generation, from human race to human race, from planet to planet; the Being that endures through all transformations. If we call this Being God, of whom a particle lives within each of us, then we sense our relationship to this Alpha and Omega. Indeed, we recognize it as the ultimate ideal, the ultimate goal of striving human beings.

At this point we must remind ourselves of a forgotten custom. Nowadays, names are bestowed more or less haphazardly. We do not feel any real connection between a person and his name. The further back we go in human history, the greater the importance and significance of the name. Certain rules were observed when a name was given. Even not so very long ago, it was the custom to consult the calendar, and give the newly born the name mentioned on the day of its birth. It was assumed that the child had sought to be born on the day that bore that name. When someone attained initiation he was given a new name, an initiation name that expressed a person's innermost nature, expressed what the spiritual leader had recognized to be his significance to the world.

As you know, we find in the New Testament many sayings attributed to Jesus. Their deeper meaning can be understood only if approached from the viewpoint of initiation and understanding of the significance of bestowing names. For example, if someone had reached an as yet not so high level spiritually, and one wished to give him a corresponding name, it would be one that expressed characteristics of the astral body. If a person had reached a higher level, the name would express characteristics of the ether body. If it was to express something that was typical, it would be derived from characteristics of the physical body. In ancient times, names were related to the person and expressed his essential nature. You will remember that in the Gospels Jesus often describes what He is in words that refer back to the word “I.” This you find particularly in the Gospel according to John.

We must now bear in mind that we distinguish four members in a person's being: physical body, ether body, astral body and “I.” The “I” will increase more and more. It is inherent in a person's “I” to develop towards initiation. In undeveloped people it is imperfect, in the initiate perfect and powerful. You will now understand from the way names were given that Christ did not refer to Himself as an ordinary human being with an ordinary human “I.” In John's Gospel He often indicates that He is identical with the “I am, as in the sentence, "I and the Father are One." He describes Himself as identical with the human being's deepest nature. This He does because He is the Eternal, the Christ, the Alpha and Omega.

Those who lived at the time of Christ saw Him as a Divine Being who carried about Hirn a physical body, a being in whom the spirit is the all-important, whereas in human beings the physical is the all-important. For human beings the outstanding characteristic was expressed in the name. When we ponder this we find that it opens the door to many of the mysteries contained in the Bible. We shall understand what it means when Moses stands before Jehovah as messenger and asks: “Whom shall I tell the people has sent me?” And we hear the significant words: “Tell the people that the ‘I am’ sent thee.” What does Jehovah refer to? He points to the deepest and most significant aspect of a person's being, to that which lies deeply hidden in every human soul, to the human's “I.” We find that when we come to this fourth member, then the “I” is a name we must bestow an ourselves. The godlike within human beings must speak. It begins to speak in what appears to live in human beings as a mere point , aa a tiny insignificant seed, which can however develop to infinite greatness. It is this aspect of a person's being that gave Moses his task and said: “Tell them that the ‘I am’ sent thee.” A divine seed lies within every human soul enveloped inthe physical, etheric and astral bodies. It appears as a mere point to which we say: “I am. But this member of our being, which appears so insignificant, will become by far the most important. The essence of the human being teils Moses: “I am the I am.”

This illustrates the significance connected with the giving of a name. Whenever a reference is made to the “I am” it is also a reference to a certain moment in humanity's evolution that is indicated in the Bible, and often referred to in my lectures: the moment when physical man became an ensouled being. Physical man, as he is today, has developed from lower stages. Only when the Godhead had endowed him with a soul was man able to develop higher stages of his being. What descended from the bosom of the Godhead sank into the physical body and developed it further. In the Bible this moment is indicated in only a few words; it actually stretched over long epochs. Before that time, the human bodies did not possess what is essential—essential also for physical man today—if the “I” is to develop: the ability to breathe through lungs. A human being's physical ancestors did not originally breathe through lungs, which only developed in the course of time from a bladder-like organ. The human being could receive a soul only when he had learned to breathe through lungs. If this whole event is summed up in one sentence, you have the saying in the Bible: "And the Lord God breathed into his nostrils the breath of life, and man became a living soul." In regard to the name Jehovah, we find that it means something like blowing, or rushing wind. The word Jahve expresses the inrush of breath with which the spirit, the “I” drew into man. The physical breath enabled man to receive his soul.

Therefore, in the name Jahve is expressed the nature of the inrushing breath with which the “I am the I am” poured part of its Being into human beings. What we are told in the Bible truly represents a world event depicting the entry into a human being of the eternal aspect of his nature. Whether we think of man as he is today or as he was thousands of years ago, the nature, the “Being of the I” (Ichwesen) always was. Think of the highest revelation of this “Eternal I,” when all external aspects are irrelevant. Think of a human being in whom can be recognized the most inward nature of the “Eternal I” in all its greatness and might, and you have an idea how the first followers of Christ saw Hirn. What in ancient time was revealed on earth only as a spark, was revealed in Jesus of Nazareth in its highest glory. He was the greatest initiate because He was the most Godly, so that He could say: “Before Abraham was, I was.” He incorporated that which existed before Abraham,⁷ Isaac⁸ and Jacob.⁹ He is that to which striving mankind looks up as the greatest ideal. They are those mentioned in the Sermon on the Mount as: “Blessed are those who are beggars of the Spirit, for within themselves they shall find the Kingdom of Heaven.” These words applied to the followers of Christ. But how could they give a description of the life of the highest God incarnated? What description would be worthy of Hirn? Only the one that was contained in the canon of initiation, describing the rules of initiation. There was described the way the one to be initiated must from stage to stage pass through certain experiences which culminated in the words: “Oh my God, how thou hast glorified me!” (The transcript of this lecture ends at this point.)

• 1. unknown reference
• 2. Council of Nicaea was called by Emperor Constantine. It formulated the Nicene Creed in A.D. 325.
• 3. Origen (c. 185–A.D. 254) was an early Christian Church Father and writer.
• 4. Augustine, Saint (354–430) a Christian theologian and writer. The most prominent of the Latin Fathers of the Church.
• 5. Thomas Henry Huxley (1825–1895). He supported Darwin's theory of evolution. He coined the word “agnostic.” He also was a natural scientist.
• 6. Apocalypse was a prophetic revelation about Armageddon. Jewish and Christian writings appeared in Palestine between 200 B.C. and A.D. 1500.
• 7. Abraham, the biblical father of the Hebrew people and first of the patriarchs, was regarded as the founder of the ancient Hebrew nation.
• 8. Isaac, the son of Abraham and Sarah.
• 9. Jacob of the Old Testament was the son of Isaac and Rebecca and was the father of the twelve patriarchs.

In this lecture we shall speak about the Mystery of Golgotha and connect it with an anthroposophical consideration of Easter. In the last lecture I was able to point out that the Mystery of Golgotha is extremely important, not only in the historical development of humanity, but that it has the deepest significance for the evolution also of the earth, inasmuch as we human beings are included in it. If an observer were to direct his gaze for thousands of years towards our earth from a distant planet it would appear to him to be undergoing a transformation. If he were to see clairvoyantly and not only physically, he would be able to observe that with the advent of Christ Jesus a spiritual transformation took place, and that the spiritual atmosphere of the whole earth changed. The earth also has a physical body, etheric body and astral body, and we are all enveloped not only by air but also by the etheric body and astral body of the earth. The observer would see that up to the advent of Christ Jesus these bodies exhibited certain colours; they then changed and took on new colours and different movements, so important was this event to the earth and to the evolution of humanity! But we must not think that with the birth of Jesus, with the advent of Christ, this transformation took place suddenly: it was being prepared during hundreds of years, and the change is not yet complete; it will, in fact, be a long time before all the fruits have matured, the seed for which was sown through the advent of Christ. If we wish to understand this, we must once more bring to mind the whole of evolution. We must go back to the time when man first assumed his present shape; we know that this was in the Lemurian epoch. We are now living in the so-called fifth age of the fifth epoch of our earth. If we were to go back to the Graeco-Latin age we should find in that fourth age a wonderful art and a wonderful justice. Further back, in the third age, the Egyptian-Chaldean-Babylonian- Hebrew Age, the priestly wisdom flourished. In ancient Persia appeared the first germs of religion which the wise Zarathustra sowed in the second age of our fifth epoch. Still further we come to the time when the most ancient Indian culture flourished, not that which we know from the Vedas and the Bhagavad Gita; further back than that there was a wonderful ancient culture in the first age of our fifth epoch which was guarded and guided by the ancient Rishis, who instructed and led even the Initiates! Immediately prior to that, old Atlantis had been engulfed by the great flood. In Atlantis, which is called the fourth epoch, there lived people who had neither laws nor commandments; they were not yet able to think logically, neither could they reckon nor count. However, at that time people possessed other psychic powers, for example, their memory was extraordinary, and they lived in what to us would appear a wonderful intercourse with nature. We only imagine this epoch aright when we know that at that time the physical conditions which surrounded humanity were quite different from what they are to-day. A remembrance of it has been preserved in the Sagas of Niflheim or Nebelheim. Heavy, dense volumes of mist filled the whole atmosphere of ancient Atlantis, and as all the beings lived in these masses of mist the spiritual conditions also were entirely different. If we go still further back we come to the third epoch, to ancient Lemuria. The humanity which developed in this epoch did not come to an end, like the Atlanteans, through a gigantic flood, but through a mighty upheaval by the forces of fire. This ancient Lemuria lay south of present Asia, north of Australia and east of Africa. The seer who with spiritual vision looks back to the first portion of this Lemurian epoch, finds human beings with quite a different form from present-day humanity. They did not yet possess the germ of the higher soul which dwells in present-day humanity; they only had the coverings of this soul. These coverings consisted of physical body, etheric body and astral body, and these coverings had a kind of indentation in which to receive the Ego or ‘I.’

The self-consciousness, that of which we say ‘I,’ this immortal kernel in the nature of man still rested in the bosom of the Deity. Below on the earth were those bodies which were ready to take in this germ; and if we could see them they would seem very grotesque and extremely ugly. Just as at the present time these human coverings are enveloped by the air, so at that time the beings were enveloped by a spiritual atmosphere, they lived and moved in it. They had a form, a covering (the diagram may make this more comprehensible), which was ready to take in the ‘I,’ the higher soul. But this was still in a spiritual stratum which surrounded and moved around man. We must clearly understand that the spirit can assume different forms and that, which at that time was your spirit, had not till then needed a body; that is just its development, that it took up its abode in man, that it needed the physical body for its further development. The several souls at that time were not yet separated, but might be compared to a glass of water which consists of a great number of drops of water; just as the several drops are united with one another in this glass of water, so were all the souls dissolved in this spiritual atmosphere and united with one another. And if I now place a great number of tiny sponges in this water and each one absorbs a drop of it, so that the water is then divided up among the sponges, in the same way must we conceive of the process of the ensouling of the human bodies. That, which previously was around, sank into the bodies and thus the common spiritual substance was individualised in the several human coverings. However, these human vehicles did not take in the soul entirely. I had to indicate to you the method of ensouling in this manner, but you must clearly understand that outside the body, in the environment, a great deal of this spiritual substance was left over. And the development from Lemurian times up to our own consisted in this spiritual part which remained outside mankind, drawing in more and more into the human bodies.

[IMAGE REMOVED FROM PREVIEW]

You must imagine that at that time man was continually in a half-sleeping, half-waking condition. Just as to-day when a sleeper is observed with spiritual eyes it is seen that only the physical body and etheric body He on the bed, while the astral body is outside and works upon the physical body (for the condition of sleep is produced through the astral body being outside), in the same way at that time one would have been able clairvoyantly to see these human beings always in this condition, but dreaming the most vivid dreams. When one human being approached another there arose in his soul a form of colour which signified sympathy or antipathy according as the other was a friend or a foe. Thus did the human being perceive the objects around him. But the more that which I have just described to you sank into man from the spiritual environment, the more did his consciousness become like the present-day consciousness and along with this went a physical fact. In the Bible there is the statement that ‘God breathed breath into man and he became a living soul’! In fact, at that time not only the breath was breathed into man as a physical movement of air, but there was also that which was contained in the air as Spirit. That which is within us as material air, the air which we can trace, is the physical body of a spirit surrounding the earth! When we breathe we inhale spirit.

It is quite true that that which sank into the coverings of man at that time when he breathed in the breath is the spirit, and the air is only the substance of this spirit! Really and truly we to-day inhale the body of this spirit; that which sank into man at that time is what is called the Holy Spirit! We must clearly understand that together with this kind of air-breathing, together with this in-sinking, there was something else which was interiorly connected with it, namely, the warm blood of man. Before this period of time had arrived there were no warm-blooded beings on the earth, these only originated later. Therefore at that time something else also took place: into the human body came a certain amount of warmth. The warmth which you now have within you was at that time in the environment of the physical ancestors of mankind. Imagine that the warmth which is in the blood of all mankind upon the earth was still at that time outside man, enveloping the earth. Warmth and spirit surrounded the globe,—it was enveloped in a mighty atmosphere of warmth. In this warmth was embodied a different spirituality, which was similar to the spirits who had reached their perfection on the Sun, when the Sun was still a planet. The spirituality embodied in warmth, equals in perfection the beings now inhabiting the sun. In fact, at that time, when this warmth-spirituality enveloped the earth, it was the vehicle of a common spiritual nature for all mankind, indeed it was none other than that of the Spirit of the Earth itself. For just as each man has a spirit, so to those who can see these things each planet is the expression of a spiritual being; and thus our earth is the body of a spirit, the Earth-Spirit, and the means by which this spirit penetrates into man is the warmth of the blood; through it the Spirit of the Earth penetrates into man himself. We must imagine that when the Lemurian development began, the spirit which belongs to the air sank into man, and also at the same time, as a higher spirit there began to sink into man, the spirit which is contained in the warmth of the blood, namely, the true Earth-Spirit.

The first spirit, which has its body in the air, makes it possible for man to develop the power of Speech; with the breathing process speech develops, the process of the utterance of the Ego begins, attaining its culmination in the Atlantean epoch. At the moment when God breathed breath into man the spirit began to speak out of the inner being of man, the soul began to utter its language,—from within man spoke Jehova Jahve—that is: ‘I Am. He Who is, He Who was, and He Who will be!’ This is the eternal kernel of being in every man, which is imperishable, and which will develop to all eternity as the permanent individuality. This was the first outpouring of the Deity into man; it is called the outpouring of the Holy Spirit or the outpouring of Jehova I According to the myths and sagas this god lives in the rushing wind; that which dwells in the air, that which is perceived as a sort of Storm-God or Wind-God is Jehova. It indicated that this Deity has His external body in the air. This Deity worked at the individualisation of mankind. He could not, however, accomplish this individualisation all at once, he had first to find a means to this end. At first mankind was divided into groups; a human being did not yet feel himself separated as an individual, he felt that he belonged to a tribe. The man of the present day, who has such a different consciousness, can scarcely form a right idea of this ‘feeling that one is part of a tribe.’ As a hand feels itself to be a part of our organism so did a human being feel himself to be a part of his tribe. The more the tribe expanded to a nation the more individual did the several human beings become.

What we know as the process of becoming more individualised is connected with the blood. When this outpouring of the spirit took place in the Lemurian epoch, it was not one common spirit which sank into the human bodies. There were many separate individualities in the spiritual environment of the earth. Jehova was one Deity among many! It is because many such Race-Spirits sank down, that mankind split up into peoples; the more they sank down the more were the greater races formed. But a complete union of humanity into one single brotherhood was impossible in this way! Brotherhood is only possible when in addition to this ensouling which acts in many races, the common Earth- Spirit which dwells in warmth gradually streams into mankind! When one speaks of Jehova one has really to speak of many Jehovas, many Holy Spirits; but when we speak of the spirit dwelling in warmth we are then speaking only of one. In this one spirit we have the Logos itself, the Christos, the Spirit of the Earth, the unifying spirit of humanity on the earth!

If we reflect that everything contained in what pertains to Manas exists in multitude, and that everything contained in Buddhi acts as unity, we have here the contrast between the two, and we understand it in this way: That through the outpouring of spirit through Manas humanity had to be prepared for the outpouring of the uniting Spirit of Buddhi, until Christos Himself came Who gathers all together into an unity!

At the time when Christos appeared there was a common covering which surrounded the whole earth. In it we have all that exists as Christos Spirit, as the unifying principle. And just as in Lemuria the Spirit was out-poured, so also the Christos Spirit was poured forth slowly into humanity and is still being out-poured, that Spirit Who has His Body in the warmth of the blood. When He is completely poured forth, there will be in the whole of humanity the consciousness that it is a single brotherhood. Each one will feel himself drawn to the others as a brother; all that separated will have given way, and humanity will be gathered into one great community.

In the earth-planet and in all the beings connected with it we have what is called the body of the Christos Spirit. Therefore, we have to take quite literally the statement, ‘He who eats My bread treads upon Me with his feet!’ (John 13, 18, Lutheran version). For whose bread does man eat? What does he tread upon with his feet? He eats the bread of the body, and treads with his feet upon the body, which is described as the body of the Christos Spirit, that into which the Christos Spirit has come!

If we had been able from another planet to observe our earth a few centuries before Christ, and then on through further centuries, we should have been able to follow with the eyes of the spirit how that which previously formed the spiritual atmosphere gradually began to pour into the several human beings, and how the whole atmosphere of our earth has thereby changed. This is the Christos Spirit, Who from that time has poured Himself in, and that is the cosmic significance of Christ Jesus!

Preparations for this were made thousands of years before Christ. Anyone able to follow the evolution of the earth would see that the transformation began in the circle of the so-called founders of religion. In Egypt Hermes Trismegistus, Hermes the Thrice-Great, guided humanity in the transformation of the narrow tribal-principle; Zoroaster, Moses, Pythagoras, Plato, all worked at this transformation also. Only when we understand all this do we learn to understand the spirit of Christianity more and more.

The outpouring of the Spirit was able to bring it about that the love of human beings towards one another was connected with the blood: people loved one another more as members of a tribe, their love was conditioned by the blood which they had in common; but the spirits who came into mankind as Race-Spirits, who brought about this love which was connected with the blood, acted at the same time in such a way that they separated and individualised the human beings more and more; men thereby became more and more egoistic and selfish. But then, on the other hand, there poured down the spirit of Christianity, the spirit of the unifying Christos. Only when these two streams work fully in man can he, entirely of himself, and filled with the Christos Spirit, find his way to others in love.

Now we must clearly understand that with the human blood was connected that which produced the feeling which expressed the blood-love. This later developed into selfishness; the blood took on the character of egoism, selfishness. This blood which had become egoistic had to be overcome. The surplus egoism in human blood was sacrificed on the Cross. If it had not flowed then, selfishness would have become greater and greater, egoism would have had the upper hand more and more. Human blood was sacrificed in order to cleanse humanity from egoism, and this cleansing of the blood from the egoistic ‘I’ is the Mystery of Golgotha!

He who sees only the material process, he who only sees the Man bleeding upon the Cross can never understand this deeply mystic event! We only understand the Mystery of Golgotha when we know that on the Cross flowed the blood which humanity had to lose in order to be set free from the bonds of egoistic selfishness. He who cannot understand this spiritually can never understand Christianity, nor can he understand the so-called redemption. We only understand the evolution of humanity when we comprehend the central position occupied in it by the Mystery of Golgotha, which expresses the highest spiritual development of humanity.

In ancient times before the Christos-principle entered into human evolution we have the Mystery of the Spirit; later, when Christos Jesus came in, the Mystery of the Son was revealed; in the future there will be the Mystery of the Father. This last is announced in the Apocalypse where the future Mysteries of the Father are described.

We shall now describe the Mysteries of the Spirit. They were founded in the ancient seminaries of the Adepts in a place lying between America and Europe, in ancient Atlantis. These ancient Atlantean Adept-Schools have been continued up to our day. The Mysteries in Post-Atlantean countries were a continuation of these ancient Turanian Adept-Schools. We find these Mysteries everywhere, in ancient India, in Persia, Chaldea, Egypt and Greece. One who was sufficiently prepared and who had withstood the necessary tests was admitted to the training and could be initiated. He had received the teachings of the Wisdom, he had purified himself from impulses and desires, he had accustomed himself to a regulated thought-life, he loved all humanity; he had become homeless, for he could love all men equally—not only those to whom he belonged through the ties of blood. All this was done in these Schools. What was gained in them and is still gained to-day is a stage of development in advance of the normal.

The pupil who had advanced so far that he no longer felt himself as the son of a tribe or a family, who had reached this last phase so that he loved all humanity, and had thus become the Son of Man, passed on to initiation, to the secret of the Pyramids. He was then put into a sleep which lasted for three days. In this sleep the Initiator was able to withdraw the spirit of the pupil, just as your spirit is withdrawn from your body in sleep; this process, however, was conscious in the case of the pupil. The Initiator was thus able to lead over into life what the pupil had previously learned. He had learned that there is an astral and a devachanic world, he had acquired ideas and feelings, and because he passed out of his physical body with these ideas and feelings, which are anchored in the astral body and etheric body, the Initiator was able to present all this before him in actuality; the pupil went through the astral and devachanic worlds, he experienced what he had previously learned, he thus became one who knows. Those worlds were no longer hidden from him; be brought back the remembrance of them. When he then reawakened in his physical body there came a cry which wrung itself from the soul when it returned from the spiritual worlds, when the ‘I’ had become a citizen of the higher worlds, when it had sojourned among spirits. When the pupil had experienced the secrets of the spiritual worlds, when he had returned into this life and become a missionary, a messenger of the spirit—all this on awaking burst forth exultantly in the words, ‘Eh, Eh, lama azobothami!’ that is, ‘My God, my God, how hast thou glorified me!’ This was what one heard from each one who was initiated in this way: ‘My God, my God, how hast thou glorified me!’

If you had tested such a person you would have found that initiation was a pre-announcement of what is contained in Christos Jesus; that in the etheric body of such an Initiate Buddhi had awakened; in him Christ had inwardly awakened, but He had not come as far as to the physical body. As etheric men these Initiates had become immortal, in their etheric body they had experienced immortality.

Then came a great advance. It came with the advent of Christos to the earth,—with the One Who died upon the Cross. He experienced everything down even to the physical body: in the physical body everything had become life within Him which the Initiate in the Mysteries underwent in his etheric body. One could now see this with physical eyes.

The Initiates could feel bliss because they inwardly experienced how life must conquer death. After this time one needed this no longer; through Golgotha there had descended to the physical plane that which formerly was experienced in the Mysteries.

I must now describe one thing to you before we can understand the Mystery of the Son. In the Gospel we find a description of the last Easter-supper. This was not an ordinary meal. Christos Jesus was surrounded by twelve human figures. He sat among them as if at table. And as what did they appear, these twelve human figures? Each one who as an Initiate had gone through the experiences of the higher worlds, had experienced the same. By these twelve Apostles are to be understood twelve of the Initiate’s own embodiments, twelve of his own lives through which he himself had passed. And these twelve lives were nothing else than that which he bore within himself as the parts of his body. In an occult sense the body is divided into twelve parts, and this is also meant to be nothing else than the representation of twelve incarnations. Each incarnation signifies an ascent; a human being is gradually purified in this ascent through his incarnations. Thus a human being is surrounded by the forms through which he himself has passed. They surround him as on the occasion of a meal; he himself, the human being, is the host. This is a picture which comes before the soul of each one in the Mystery of the Spirit. The one who comes last is the Son of Man; this is the man who through the series of his incarnations is so purified from egoistic love that he no longer feels himself as the son of a family, tribe or nation, but as the son of all humanity. This is the thirteenth among the twelve, who represents the highest perfection, he who loves all; this is the Initiate, he himself. That which was experienced by each one who was initiated into the higher world was repeated by Christos Jesus on the physical plane in this Easter meal.

Let us now trace this repetition. It is enveloped as if by a veil. Just as everything esoteric is given externally, exoterically, hidden as with a veil, so also was this Easter meal which Christos Jesus gave. This is not an ordinary meal; that which the Initiates of the Spirit had formerly experienced so often on the higher plane was to be repeated on the physical plane as an external, physical gathering.

In St. Luke’s Gospel, Chapter 22, v. 8-20, we read: ‘His disciples asked Him: Where wilt Thou that we prepare the Pascal Lamb? He sent His disciples, saying: Go into the city and you will meet a man carrying a pitcher of water, follow him. And where he goes in, say to the householder, the Master saith unto thee, where is the guest-chamber where I may eat the Pascal Lamb with My disciples? And he will show you a large room furnished with cushions and ready, there make ready for us.’ (Also Mark 14, v. 12-25.)

During the Easter meal He explains once more that He is the Spirit of the Earth, that the bread is His Body and the wine His Blood. As the Spirit of the Earth He may say of all the fluids which course through the earth, ‘This is my Blood,’ and with regard to all the materials which make up the body of the earth he may say, ‘This is My Body.’

Then comes the scene where Jesus develops the Mystery of the Spirit into the Mystery of the Son, in order to lead it up to the Mystery of the Father.

If you bear in mind the fact of the embodiment of twelve of his own incarnations as the figures which represent around him twelve of his own parts,—if you bring this to mind correctly and then with delicacy and inward tactfulness of soul try to comprehend a passage which contains what is deepest in Christianity, then in it you will be able to see the transition from the Mystery of the Spirit to the Mystery of the Son.

Remember once more what had to happen before the Mystery of the Son could come. That blood which is important to egoism on the earth had to be lost. Times will come when men will become more and more egoistic, and precisely for this reason had the superfluous egoistic blood to be sacrificed, in order that humanity might be united into one great brotherhood.

That which had been produced by humanity as such was spiritualised and ennobled by Christianity, although the egoistic element grew greater and greater through humanity becoming more and more independent. If we survey what since then has surrounded the globe; for example, if we consider all the means of external intercourse, all that reason has devised, all that the egoistic intellect has produced—all these things are only subsidiary means for the gratification of egoism. People were less egoistic when they produced fire by knocking two stones together and when they satisfied their needs in the simplest manner! The only counterbalance to this egoism was Christianity.

Just as the Son of Man sees the twelve figures around Him as the expression of his own incarnations, so will one who sees into the future recognise in these figures what humanity has still to pass through before it attains the conditions of completeness. He who passes through the Mystery of the Son sees into the future, and indeed to the end of the earth’s evolution when the earth passes over from the astral condition it will then have attained, into the Jupiter condition, the new planetary condition. Then as the fruit of its development it will imprint into the Jupiter condition the perfect love which will have been divested of all egoism, which will be entirely refined, purified, and spiritualised.

Hence Christos Jesus could say, ‘You who now sit around Me represent the various parts of My bodies, various degrees of perfection, and when I look into the future these are the twelve stations which must be surmounted in order to lead to the Father, to perfection.’ All that pertains to sensuality, all impulses and passions, instincts and passionate desires must be overcome. This is shown symbolically by what happens to the twelve. The age which follows is represented by Judas Iscariot! The lowest sensuality is here connected with the greatest egoism. It is Judas Iscariot who betrays Christianity! There will come a time when that which took place upon Golgotha will take place over the whole earth. It will seem as if egoism would put Christos and Buddhi to death. That will be the time of Antichrist. It is the law that everything that took place around the Cross will have to take place also on the physical plane. Then in a still later period of development everything that is base in man will fall away from him, and even now there is being prepared what he will become later. He will then no longer create from the impulse of lower passion. Just as at the present time he produces the word which can embody the highest that is in his soul, so he will in the future work creatively by the word; just as through sexuality he has become egoistic, so by the falling away of the same he will again become selfless. The blood of man will be transformed so that in the future he may create from pure, selfless feeling. There will be a human race which will create by the Word. The sexual organ will be transferred to the heart, lungs and larynx, and here we have one of the two evolutions which follows after Christianity.

The age when egoism rules is represented by Judas Iscariot. He who considers the events of the world impartially sees how sexuality in man is in the position to betray and kill everything spiritual. Man will become more alive when his higher part, the Word, is creative and when his heart is his spiritual creative organ. This is a picture which is to be compared with a passage in St. John’s Gospel from which we may see what will be the consequence when Christianity shall have made all mankind selfless and brotherly.

That which makes mankind egoistic you see embodied in Judas Iscariot; and the ultimate goal to which humanity will develop in the distant future, the twelfth station, is the Figure of Christ Himself.

The transformation comes about through the creative power pressing upwards from the lap to the heart. Now read the passage concerning the disciple of Jesus whom He loved most, and of whom it is said that he lies on Jesus’ breast. This is the passage which tells how the lowest power of production, the creative power of man, moves upwards from the lap to the heart, which is connected with the lungs and larynx. This passage tells that John is initiated into the Mystery of the Son by Christ Jesus. After the pupil has experienced this, he will have transformed his lower productive power into the higher and he will come through the Son to the Father.

And what may he then say? He may say what all Initiates say, ‘My God, My God, how hast Thou glorified Thy Son.’

Read in St. John’s Gospel: ‘Then Jesus said, Now is the Son of Man glorified, and God is glorified in Him.’ Then the Easter meal, which took place on the physical plane, was finished.

Those who have gone through this by the side of Christos Jesus, will, when they pass out of earthly evolution and rise to a higher development, gather around Christos, and He will then once more be able to utter in the midst of this gathering the words which He uttered at that time on the Cross.

This passage has been wrongly translated as it passed through the Greek. It ought to read, ‘My God, My God, how very much hast Thou glorified me!’ (That is, spiritualised me).

This passage reveals to us the struggling loose from matter: The Mystery of the Son. It shows us that at that time the seer’s inner vision of the Redeemer of the world saw to the end of the earth’s evolution.

The great goal of humanity consists in overcoming all difference and in founding the great love of humanity. This goal will not be gained in any other way than by people learning to penetrate more and more into the spiritual worlds. But they will then not be dissolved in the Deity, as they were before they descended into the several human beings, they will be individualised—like the water in the tiny sponges. Humanity proceeded from the Divine Being and developed the various egos, and it will ultimately, completely individualised, but at the same time united into a brotherhood, form an unity which will give birth to a new star: the new star which in the Apocalypse is called The New Jerusalem. And then the Sphere-Harmony will echo the words, ‘My God, My God, how hast Thou glorified Me!’

These words were uttered on Golgotha, and they will be repeated when humanity has risen to the highest stage, when it has progressed from Son to Father. Far, very far does the spiritual vision extend when it seeks to comprehend this Mystery of Golgotha!

The great festivals of the year are important times at which we ought to halt, lift ourselves above ordinary everyday affairs and cast our eyes over the great path of human evolution; they are occasions when we ought to survey not only centuries but thousands of years, and when at the same time we ought to look back consciously at the stations through which humanity has passed in the course of its evolution.