The Gospel of Luke. Lecture 7 of 10.
Rudolf Steiner, Basel, September 21, 1909:
In the foregoing
lectures we have tried to gain some idea of the most important figures in the
Gospel of St. Luke. Although far-reaching conceptions of the facts underlying
this Gospel have been acquired, it still remains for us to follow the further
development of the central being of our Earth — Christ Jesus Himself.
To begin with it
will be necessary to recall that Christ Jesus, as He is afterwards described in
the Gospel of St. Luke, was born — or rather His physical body was born — as the
Nathan Jesus of the House of David. At about his twelfth year there passed into
the body of this child the ego once incarnated in the being who had been the
inaugurator of the ancient Persian civilization. Thus from the twelfth year
onwards the ego of Zarathustra was living in the body of the Nathan Jesus, and
we must now follow the development of this being more closely, bearing in mind
something for which our previous studies have prepared us.
We know that in
normal cases the first and second septenaries of human life are important
periods of development; a third period follows, from puberty (the fourteenth
year) to the twenty-first year; another from the twenty-first to the
twenty-eighth; and again another from the twenty-eighth to the thirty-fifth year.
These divisions of time are not, of course, to be taken so pedantically that
they are thought to end exactly at the ages specified, but when the second
dentition takes place an important transition in the development of the human
being occurs, approximately at the close of the seventh year.
This transition
does not come about suddenly, but gradually, during the period of the change of
teeth. During the other periods too, the process is a gradual one. As is
described in greater detail in my book The Education of the Child in the Light of
Anthroposophy, the close of the seventh year is marked by a spiritual
occurrence which in some respects resembles physical birth: a kind of etheric
birth then takes place. In the fourteenth year, at puberty, there is an astral
birth: the astral body of the human being becomes free. If followed with close
attention and with the eyes of spirit, the development of the human being shows
itself to be a very complicated process. Ordinary observation fails to notice
many important differences in human life — differences which also become evident
in more advanced years. It is usually thought that from a certain point of time
onwards, few if any changes take place in the human being, but this idea arises
from very rough and ready observation. The truth is that closer scrutiny can
perceive certain differences taking place even in the later years of human
life.
When the
physical environment of the mother's body is abandoned at birth, the part of the
human being then born is really his physical body only; what comes to the fore
during the first seven years is the physical body. In various lectures on the
education of children the great importance of this knowledge for the teacher has
been emphasized. Then, when the etheric sheath has been discarded, the etheric
body is set free. Again, in the fourteenth year, when the astral sheath is
discarded, the astral body is set free. Strictly speaking, however, the
constitution of the human being cannot be fully understood unless the
organization indicated in my book Theosophy
is taken as a basis. There you will find that a further distinction is made in
the soul elements of human nature. Immediately connected with the life-body
(etheric body) is what is called the sentient (astral) body, which does not
become completely free as regards the outer world until about the twenty-first
year. Then what is called the sentient soul becomes gradually free. At the
twenty-eighth year the intellectual or mind-soul (Gemütseele) becomes
free, and later the spiritual soul (or consciousness-soul). This applies to the
human being of today. Observation of human life guided by spiritual science
clearly reveals these stages of development. The great leaders and leading
figures of humanity have also known why the thirty-fifth year is so important.
Dante was aware why he made particular mention of his thirty-fifth year as the
time when he had the visions set down in his great poem. At the very beginning
of the Divine Comedy there is an indication to this effect. At the age of
thirty-five man's being has progressed to the point where the can make full use
of the faculties dependent upon the sentient (astral) body, the sentient soul,
and the intellectual or mind-soul.
Those who have
spoken of man strictly in accordance with the process of evolution in the West
have always recognized this classification. In Orientals the periods are not
exactly the same. Hence in the case of Oriental civilization it was quite
correct not to make the same classification as in the West where it has always
been the right one. The Greeks, for instance, merely used different words to
express what now concerns us. When speaking of the element of soul in
man, they began with what we call the life-body (etheric body) and called it
‘treptikon’; for what we call the sentient (astral) body they used the very
expressive word ‘aisthetikon’; our sentient soul they called ‘orektikon’; the
intellectual or mind-soul, ‘kinetikon’; and the most precious possession now
being acquired by man, the spiritual soul, they called ‘dianoetikon’. Such is
the development of the human being when considered in detail.
Owing to certain
conditions that will become clearer to us today, the development of the Nathan
Jesus was somewhat accelerated — a fact also rendered possible because in those
regions puberty was reached at an earlier age.
In the case of
the Nathan Jesus there were very special reasons why the change usually
occurring in the fourteenth year should take place in the twelfth. So too the
other changes connected with the twenty-first, twenty-eighth, and thirty-fifth
years came about in his nineteenth, twenty-sixth, and thirty-third years
respectively. This indicates in broad outline the development of the central
figure of our Earth.
Diagram 1 |
It must be borne
in mind that up to the twelfth year the physical body was that of the Nathan
Jesus, but that after the twelfth year the ego of Zarathustra was living in that
body. What does this mean? It means that from the twelfth year onwards, this
mature ego was working upon the sentient (astral) body, the sentient soul, and
the mind-soul of the Nathan Jesus, elaborating these members in a way possible
only to an ego of great maturity — an ego that had undergone the destinies of
the Zarathustra individuality through many incarnations. We therefore meet with
the wonderful fact that the ego of Zarathustra passed into the body of the
Nathan Jesus in the twelfth year of life and elaborated the faculties of the
soul to the highest degree of excellence. Thus there developed a sentient body
able to gaze into the cosmos and experience something of the spiritual nature of
Ahura Mazdao; there developed a sentient soul able to harbor the knowledge and
wisdom based on the teaching concerning Ahura Mazdao; and there developed a
mind-soul able to apprehend, to formulate in intelligible concepts and words,
that which men had hitherto been able to acquire only through spiritual currents
flowing into them from outside.
The Nathan
Jesus, having within him the Zarathustra ego, lived on until his thirtieth year
was approaching. The event that had occurred when he was twelve, when his inmost
nature was filled with a new egohood, now took place again — but this time on an
infinitely more sublime, more universal scale. Towards the thirtieth year the
Zarathustra ego had accomplished its work in the soul of the Nathan Jesus; the
faculties of this soul had been developed to the highest possible degree and the
mission of the Zarathustra ego was thus fulfilled. Having instilled into the
soul all the faculties he had acquired through his own previous incarnations,
Zarathustra could declare: ‘My task is now accomplished!’ — and a moment came
when his ego left the body of the Nathan Jesus.
The
Zarathustra ego had lived in the body of the Solomon Jesus until the twelfth
year. No further development in earthly existence would thereafter have been
possible for this boy. Because the Zarathustra ego had gone out of him, his
development came to a standstill at the point reached at that time, although
exceptional maturity had been attained owing to the presence of such a highly
advanced ego. Anyone observing the Solomon Jesus child would have found him
prematurely advanced to a conspicuous degree; but from the moment the
Zarathustra ego left him he came to a standstill and could make no further
progress. And when — comparatively soon — the mother of the Nathan Jesus died
and the spiritual part of her being was translated into the spiritual world, she
took with her what was of eternal value and formative power in the Solomon Jesus
child. This child also died — at about the same time as the mother of the Nathan
Jesus.
It was an
etheric sheath of utmost value which then left the body of the Solomon Jesus. As
we know, the development of the etheric body takes place mainly between the
seventh year of life and puberty. This was an etheric body that had been worked
upon and elaborated by the forces of the Zarathustra ego. In normal human
existence, when the etheric body leaves the physical body at death, everything
that is of no eternal use is discarded and the human being takes with him a kind
of extract of the etheric body. In the case of the child of the Solomon line the
etheric body was of eternal use in the fullest possible sense and the whole
life-body of this child was taken by the mother of the Nathan Jesus with her
into the spiritual world.
Now, the etheric
body forms and shapes the physical body of man, and it is not difficult to
realize that there was a very deep connection between this etheric body of the
Solomon Jesus which had been translated into the spiritual world, and the
Zarathustra ego; for this ego and etheric body had been united until the twelfth
year of earthly life. And when the Zarathustra ego left the body of Jesus of
Nazareth, the power of attraction between this ego and the original etheric body
in the Solomon Jesus asserted itself. The maturity of the Zarathustra ego was
such that a further passage through Devachan was unnecessary, and after a
comparatively short time this ego was able, in conjunction with his former
etheric body, to build up a new physical body. This resulted in the birth of the
being who thereafter appeared again and again, always with relatively short
intervals between physical death and rebirth; whenever this being left the
physical body at death, he soon appeared again on the Earth in a new
incarnation. Having sought and found the etheric body he had once relinquished
in the circumstances indicated, this being went on his way through history as
the ‘Master Jesus’, becoming, as you can well imagine, the great helper of those
who have endeavored to understand the Event of Palestine. Thus it was the
Zarathustra ego, Zarathustra himself, who having found his etheric body again
began to move through the evolution of mankind as the Master Jesus, incarnating
again and again to give guidance and direction to the spiritual stream of
Christianity. He is the inspirer of those who strive to understand Christianity
in its living growth and development; within the esoteric schools he inspired
those whose perpetual duty it was to cultivate the teachings of Christianity. He
stands behind the great spiritual figures of Christianity, ever teaching what
the great Event of Palestine signifies.
Having indwelt
the body of the Nathan Jesus from the twelfth to the thirtieth year, the
Zarathustra ego was henceforth outside that body, and another being descended
into it. This happened, as all the Gospels relate, at the Baptism by John in the
Jordan, when an ego of untold sublimity entered into the Nathan Jesus in place
of the Zarathustra ego. In the lectures on the Gospel of St. John, [ 1 ] attention was drawn to the fact that ‘baptism’
in those olden days was something very different from the mere symbol which it
became later on. It was also enacted differently by John the Baptist. The body
of one who was baptized was completely submerged in the water. You know from
preparatory lectures that a definite experience may be connected with such a
happening. Even in everyday existence it may happen that when a man is in danger
of drowning, or sustains a violent shock, a tableau of his life hitherto appears
before him. This is because something that otherwise takes place only after
death, occurs momentarily: the etheric body is lifted out of the physical body
and is freed from its power. This happened to most of those who were baptized by
John, and in a very special way to the Nathan Jesus. His etheric body was drawn
out — and during that moment the sublime being we call the Christ descended into
his body.
Thus from the
time of the Baptism, the Nathan Jesus was filled with the Christ being, as is
indicated in the words contained in the earlier Gospel records: ‘This is my
well-beloved Son; this day have I begotten Him!’ — meaning: the Son of Heaven,
the Christ, is now begotten — begotten of the all-pervading Godhead and received
into the body and whole constitution of the Nathan Jesus, who had been prepared
to receive the seed from heavenly heights. ‘This is my well-beloved Son; this
day have I begotten Him!’ — These were the words contained in the earlier
manuscripts and this is how they ought still to stand in the Gospels. (Luke III, 22.)
Who is this
Being who united at that time with the etheric body of the Nathan Jesus?
The Christ being
cannot be understood if we think of Earth evolution alone. The Christ is the
leader of those spiritual beings who left with the Sun when it separated from
the Earth and established for themselves this higher sphere of action in order
to work upon the Earth from outside. If we think back to the pre-Christian
period of Earth evolution, from the time of the separation of the Sun until the
appearance of Christ, we must say: When men looked up to the Sun with mature
faculties they would have recognized the truth of what Zarathustra taught,
namely that the light and warmth streaming from the Sun are but the physical
vestment of the spiritual beings behind the Sun's light; for behind the physical
phenomena are hidden the spiritual rays of power which stream from the Sun to
the Earth. The leader of all the beings who send their beneficent influences
from the Sun to the Earth is He who was later called Christ. In pre-Christian
times, therefore, this being was not to be sought on Earth but on the Sun. And
Zarathustra rightly called Him ‘Ahura Mazdao’, saying in effect: ‘On the Earth
we do not find the Light-Spirit; but when we look up to the Sun we behold the
spiritual Being — Ahura Mazdao — who has his habitation there. The light that
streams to us is the body of the Sun-Spirit, Ahura Mazdao, even as the human
physical body is the body of the human spirit. But in the course of great
happenings in the cosmos this sublime being drew ever nearer to the
Earth sphere; His approach could be perceived more and more distinctly by
clairvoyance, and was unmistakable when in the flame of lightning on Mount Sinai
the revelations came to Moses, the great forerunner of Christ Jesus.
What did these
revelations to Moses signify? They signified that the Christ being, while
approaching the Earth, was revealing Himself — in reflection to begin with — as
if in a mirror image. Let us consider, in its spiritual aspect, the process in
evidence at every full Moon. When we look at the full Moon we see the rays of
the Sun in reflection. It is sunlight that streams towards us, only we call it
moonlight because we see it reflected by the Moon. What being did Moses behold
in the burning bush and in the fire on Sinai? He beheld the Christ! But just as
the sunlight is not seen directly but reflected from the Moon, so did Moses see
the Christ in reflection. And as we call the sunlight ‘moonlight’ when we see it
reflected from the Moon, Christ was called at that time Jahve, or Jehovah.
Jahve or Jehovah is the reflection of the Christ before He Himself appeared on
Earth. Christ announced Himself thus indirectly to a humanity as yet unable to
behold Him in his immediate reality, just as the sunlight manifests itself
through the rays of the Moon in the otherwise dark night of full Moon. Jahve or
Jehovah is the Christ — but seen as reflected light, not directly.
The faculties of
human cognition and perception were to come within nearer and nearer range of
the Christ. Having previously manifested His presence to the initiates from the
cosmos, He was now Himself to tread the Earth for a season as a man among men.
But this could not come to pass until the right time had arrived. That Christ is
a reality has always been known wherever men have steeped themselves in the
wisdom of the world, and because He has revealed Himself in so many different
ways He has been called by diverse names. Zarathustra called Him ‘Ahura Mazdao’
because He revealed Himself in the raiment of the Sun's light. The great
teachers of humanity in ancient India during the first period after the
Atlantean catastrophe — the holy Rishis — had known full well of this being, for
they were initiates. They knew too that in their epoch He was beyond the range
of earthly wisdom and would be accessible to it only later on. Hence it was said
that this being was beyond the sphere of the seven Rishis. ‘Vishva Karman’ was
the name given to Him. The Rishis taught of the being whom they called ‘Vishva
Karman’ and Zarathustra called ‘Ahura Mazdao’. Vishva Karman and Ahura Mazdao
were two of the names for this being, who was gradually approaching the Earth
from heights of spirit, from cosmic realms.
But preparation
had to be made in the evolution of humanity to ensure the existence of a body
fit to receive this being. It was necessary for a being such as had lived in
Zarathustra to mature from incarnation to incarnation in order that in a body as
pure as that of Jesus of Nazareth he could bring the faculties of the sentient
body, of the sentient soul, and of the mind-soul to the degree of perfection that
would render this human being fit to receive into himself so sublime a being.
Such preparation had to be made. Before a sentient soul and a mind-soul could be
adequately developed it was necessary that an ego should first have undergone
the many experiences and destinies of Zarathustra and then transform the
faculties present in the Nathan Jesus. This would not have been possible at any
earlier time, for the Nathan Jesus child had to be worked upon not only by the
Zarathustra ego but also by the lofty spiritual power we have characterized as
the Nirmanakaya of Buddha. From the child's birth until his twelfth year this
power worked chiefly from outside. But the Bodhisattva himself had had first to
become Buddha before he was able to develop in himself the spiritual body, the
Nirmanakaya, wherewith to work upon the Nathan Jesus during this period of his
life. At the time of the incarnation in the course of which he was destined to
become Buddha he had not yet acquired this power; the Buddha life had first to
be lived through.
Some day, when
humanity understands what deep wisdom has been preserved in many ancient
legends, it will be found that everything deciphered from the akashic chronicle
is contained in a wonderful way in those legends. We are told, and rightly told,
that in ancient India too, men were taught of Christ as a cosmic being beyond
the sphere of the seven holy Rishis. The Rishis knew that He dwelt in lofty
spiritual regions and was only gradually approaching the Earth. Zarathustra too
knew that he must turn his gaze from the Earth to the Sun; and the ancient
Hebrews, because of the faculties and attributes indicated in the last lecture,
were the first people to whom the proclamation of the Christ being in His
reflection could be made.
We are also told
in a legend how the Bodhisattva, when about to become Buddha, came into
spiritual contact with Vishva Karman — the being who was later called Christ.
The legend relates that when his twenty-ninth year was approaching the
Bodhisattva made his famous exit from the palace where he had been strictly
guarded and fostered. Then he saw, first, an old man, then a sick man, then a
corpse, thus becoming gradually aware of the miseries of life. Then he saw a
monk who had forsaken this life with its accompanying phenomena of old age,
sickness, and death. Thereupon — so it is related in this profoundly true legend
— he resolved not to leave the palace immediately but to return once more. But
during this first departure from the palace — so runs the legend — he was
invested from spiritual heights with the power which the Divine Artificer,
Vishva Karman, who appeared to him, sent down to the Earth. The Bodhisattva was
invested with the power of Vishva Karman, of Christ. Thus for the Bodhisattva,
Christ was a being outside — not yet united with him. At that time the
Bodhisattva too had nearly reached his thirtieth year, but he could not then have
made it possible for Christ to be received in the fullest sense into a human
body. He had first to become sufficiently mature, and this stage was attained
through his Buddha existence. And when, later on, he appeared in the
Nirmanakaya, his task was to make the body of the Nathan Jesus — in which he was
not himself embodied — fit to receive Vishva Karman, the Christ.
In this way the
forces in earthly evolution had worked in concert to bring about the great
Event. It is now on our lips to ask: What is the relationship of Christ, of
Vishva Karman, to beings such as the Bodhisattvas, of whom the Bodhisattva who
afterwards became Buddha was one?
This question
brings us to the threshold of one of the greatest mysteries of Earth evolution.
Generally speaking, it will be difficult for the feelings and perceptive
faculties of men at the present time to have even an inkling of what lies behind
this mystery. The mission of the Bodhisattva who became Buddha was to
incorporate into humanity the principle of compassion and love. Twelve such
beings are connected with the cosmos to which the Earth belongs. The Bodhisattva
who became Buddha in the fifth/sixth century B.C. is one of
these twelve, all of whom have specific missions: Just as the mission of this
particular Bodhisattva was to bring to the Earth the teaching of compassion and
love, the other Bodhisattvas too have their missions, which must be fulfilled in
the different epochs of Earth evolution. Gautama Buddha's connection with the
mission of the Earth is especially close inasmuch as the development of the
moral sense is precisely the task of our own epoch — from the time when the
Bodhisattva appeared five to six centuries B.C. to the time
when the Bodhisattva who succeeded him in that office will live on Earth as the
Maitreya Buddha. That is how Earth evolution advances; the Bodhisattvas descend
and have to incorporate into evolution from time to time what constitutes the
object of their mission.
A survey of the
whole of Earth evolution would reveal that there are twelve such Bodhisattvas.
They belong to that great community of spirits which from time to time sends one
of the Bodhisattvas to the Earth as a special emissary, as one of the great
Teachers. A lodge of twelve Bodhisattvas is to be regarded as the lodge
directing all Earth evolution. The concept of ‘Teacher’ familiar to us at lower
stages of existence can be applied, in essentials, to these twelve Bodhisattvas.
They are Teachers, the great inspirers of one portion or another of what mankind
has to acquire.
Whence do these
Bodhisattvas receive what they have to proclaim from epoch to epoch? — If you
were able to look into the great Spirit Lodge of the twelve Bodhisattvas you
would find that in the midst of the Twelve there is a Thirteenth — one who
cannot be called a ‘Teacher’ in the same sense as the Bodhisattvas, but of whom
we must say: He is that being from whom wisdom itself streams as very
substance. It is therefore quite correct to speak of the twelve Bodhisattvas
in the great Spirit Lodge grouped around One who is their Center; they are wrapt
in contemplation of the sublime being from whom there streams what they have
then to inculcate into Earth evolution in fulfillment of their missions. Thus
there streams from the Thirteenth what the others have to teach. They are the
‘Teachers’, the ‘Inspirers’; the Thirteenth is himself the being of whom the
others teach, whom they proclaim from epoch to epoch. This Thirteenth is He whom
the ancient Rishis called Vishva Karman, whom Zarathustra called Ahura Mazdao,
whom we call the Christ. He is the Leader and Guide of the great Lodge of the
Bodhisattvas. Hence the content of the proclamation made through the whole choir
of the Bodhisattvas is the teaching concerning Christ, once called Vishva
Karman. The Bodhisattva who became Buddha five to six centuries before our era
was endowed with the powers of Vishva Karman. The Nathan Jesus who received the
Christ into himself was not merely ‘endowed’ but ‘anointed’ — that is to say,
permeated through and through by Vishva Karman, by Christ.
This mystery was
portrayed in a symbol or in a picture wherever men had an inkling of the great
secrets of evolution or acquired knowledge of them through initiation. In the
little-known, enigmatic Trottic Mysteries of northern Europe before the coming
of Christianity, an earthly symbol of the spiritual reality of the Lodge of the
twelve Bodhisattvas was created. Those who were Teachers were always associated
with a community of twelve. It was for the Twelve to proclaim the message, and
there was a Thirteenth who did not teach but who through his very presence
radiated the wisdom which the others received. This was the picture on Earth of
a heavenly, spiritual reality. Again, in Goethe's poem Die Geheimnisse
[ 2 ] where the poet has given an indication of
his Rosicrucian inspiration, we are reminded how Twelve sit around a Thirteenth
who is not necessarily a great Teacher. Brother Mark, in his simplicity, is
himself to be addressed by the Twelve as the Thirteenth — when the former
Thirteenth shall have left them. He is to be the bringer not of teaching but
of the spiritual substance itself. And it was the same wherever an
inkling or actual knowledge of this lofty spiritual fact existed among men.
The Baptism by
John in the Jordan marked the point of time in the evolution of humanity when
this heavenly ‘Thirteenth’ — as spiritual substance itself — appeared on the
Earth. This was the being of whom all others — Bodhisattvas and Buddhas — had
had to teach, and for whose descent into a human body such stupendous
preparations had been necessary. That is the mystery of the Baptism in the
Jordan. The being is He who is described in the Gospels: Vishva Karman, Ahura
Mazdao, or the Christ, as He was called later on when in the body of the Nathan
Jesus. As Christ, this being was to tread the Earth in human form for three
years, a man among men, within that purified terrestrial being who up to his
thirtieth year had undergone all the experiences of which we have heard in these
lectures. The being formerly hidden in the light- and warmth-giving rays of the
Sun streaming down from the cosmos, the being, that is, who had gone with the
Sun when it separated from the Earth, now descended into the Nathan Jesus.
We may now ask
another question: Why was the union of this being with the evolution of humanity
on the Earth so long postponed? Why had He not descended at an earlier time to
the Earth? Why had He not penetrated before into a human etheric body, as He did
at the Baptism by John in the Jordan?
This will be
intelligible to us if we grasp the nature of the happening described in the Old
Testament as the ‘Fall into Sin’. During the epoch of ancient Lemuria, certain
beings insinuated themselves into the human astral body — they were beings who
had remained at the stage of Old Moon evolution. The human astral body was
permeated at that time by the Luciferic beings, and this is presented pictorially
as the Fall into Sin in Paradise. Because these forces penetrated into his
astral body, man became more deeply entangled in the things of the Earth than
would otherwise have been the case. Had he not been subject to the Luciferic
influence he would have been less deeply entangled in earthly matter.
Consequently he descended to the Earth earlier than was originally intended. Now
if nothing else had intervened, if nothing had taken place except what has just
been indicated, the Luciferic forces anchored in the human astral body would
have taken effect in the etheric body as well. But it was essential for the
cosmic powers to take special measures to prevent this. In the book Occult
Science — an Outline [ 3 ] the subject
is dealt with from a different aspect. Man might not remain as he was after the
Luciferic forces had penetrated into his astral body. He had to be protected
against the effect of the forces upon his etheric body. This end was achieved at
that time by making it impossible for him to use the whole of his etheric body,
part of it being removed from his arbitrary control. If this beneficent deed of
the Gods had not been accomplished, if man had retained power over the whole of
his etheric body, he could never have found his right path through Earth
evolution. Certain parts of the human etheric body had at that time to be
withdrawn in order to be preserved for later times. Let us try to picture what
this means.
Man's physical
body — as everything else that is physical — is composed of the elements also to
be found in the world outside: the ‘earthy’ or solid, the ‘watery’ or fluid, and
the ‘airy’ or gaseous. The etheric realm begins with the first state of ether —
the ‘fire-ether’ or simply ‘fire’. Fire or warmth, regarded by modern physics
merely as motion and non-substantial, is the first state of the ether. The
second is the ‘light-ether’, or simply ‘light’. And the third state — sound,
tone, or number — is one that is not revealed to man in its original form at
all; it is only a reflection, as it were a shadow of this ether that can be
perceived in the physical world as tone or sound. Behind external sound,
however, there lies something of a finer etheric nature, something spiritual.
Physical tone or sound is a mere phantom of spiritual tone, of ‘sound-ether’ or
also ‘number-ether’. The fourth etheric realm is the ‘life-ether’ — that which
underlies actual life.
As physical man
is constituted today, everything that is of the nature of soul expresses itself
in his physical and etheric constitution, but is also connected with certain
etheric substances. What we call ‘will’ expresses itself etherically in what we
call ‘fire’. Anyone who is at all sensitive to certain sentient experiences will
be aware that there is justification for saying that the will, which expresses
itself physically in the blood, lives in the fire element of the etheric;
physically, the will expresses itself in the blood, that is to say in the
movement of the blood. What we call ‘feeling’ expresses itself in the part of
the etheric body that corresponds to the light-ether. Because this is so, a
clairvoyant sees the will impulses of a man flashing like flames through his
etheric body and raying into his astral body; and he sees the feelings as forms
of light. But the thinking that is experienced by man in his soul as his own,
and expressed in words, is only a phantom of thinking — as you will readily
believe, because physical sound too is only a phantom of something higher. Words
have their organ in the sound-ether; our thoughts underlie our words; words are
forms of expression for thoughts. These forms of expression fill etheric space
inasmuch as they send their vibrations through the sound-ether; ‘tone’ or
‘sound’ is only the shadow of the actual thought-vibrations. The inner essence
of all our thoughts, that which endows our thoughts with meaning (Sinn),
actually belongs, in respect of its etheric nature, to the life-ether
itself.
Meaning (Sinn) .................... Life-Ether Thinking .......................... Tone- or Sound-Ether
Feeling ........................... Light-Ether
Will .............................. Fire-Ether
Air
Water
Earth
In the Lemurian
epoch, after the onset of the Luciferic influence, of these four forms of ether
only the two lower (light-ether and fire-ether) were left at the free, abitrary
disposal of man; the two higher kinds of ether were withdrawn from him. That is
the inner meaning of the passage where it is said that when, as a result of the
Luciferic influence, men had become able to distinguish between good and evil
(pictorially expressed as eating of the ‘Tree of Knowledge’), the ‘Tree of Life’
was kept out of their reach. That is to say, the power freely and arbitrarily to
penetrate the thought-ether and the sense-ether (‘meaning’-ether) was withdrawn
from them.
The conditions
of man's development were therefore necessarily as follows. His will was given
into his power to assert as his ‘personal’ expression; the same applies to his
feelings. Both feeling and will are at man's personal disposal. Hence the
individual character of the world of feeling and the world of will. This
individual character, however, ceases immediately we pass from feeling to
thinking — yes, even to the expression of thoughts, to the words on the physical
plane. Whereas each man's feeling and will are personal, we immediately come
into something universal when we rise into the realm of words and the
realm of thoughts. No one individual can form thoughts that are his alone. If
thoughts were as individual as feelings we should never understand one another.
Thus thought and ‘meaning’ (Sinn) were withheld from the power of
arbitrary human will and preserved for the time being in the world of the Gods,
in order not to be given to man until a later time. Everywhere on the Earth,
therefore, we can find individual men with individual feelings and individual
impulses of will, but thinking is uniform everywhere and language is uniform
among the several peoples. Where there is a common language, there reigns a
common Folk-Deity. This sphere is withheld from the arbitrary power of man,
remaining for the time being a field into which the Gods work.
When
Zarathustra, with his pupils around him, spoke of the realm of spirit, he could
say: ‘Out of heaven there streams down warmth, or fire; out of heaven there
streams down light. These are the vestments of Ahura Mazdao. But behind these
vestments is hidden that which has not yet descended but has remained above in
spiritual heights, casting only a shadow in the physical thoughts and words of
men.’ Behind the warmth and light of the Sun is hidden that which lives in tone
or sound, in meaning, manifesting itself only to those who are able to see
behind the light that which is related to the earthly word as the heavenly Word
is related to the part of Life that was withheld for the time being from
humanity. Hence Zarathustra said: ‘Look upwards to Ahura Mazdao; see how He
reveals Himself in the physical raiment of light and warmth. But behind all that
is the Divine, Creative Word — and it is approaching the Earth!’
What is Vishva
Karman? What is Ahura Mazdao? What is Christ in His true form? The Divine,
Creative Word! Hence in Zarathustra's teaching the momentous communication
is made that he was initiated in order not only to apprehend in the light the
being he called Ahura Mazdao, but also the Divine, Creative Word, Honover,
which was to descend to the Earth — and for the first time did descend
into an individual etheric body at the Baptism by John. The Divine-Spiritual
Word which had been preserved since the Lemurian epoch came forth from ethereal
heights at the Baptism by John and entered into the etheric body of the Nathan
Jesus. And when the Baptism was completed, what was it that had happened? The
Word had become Flesh!
What had
Zarathustra, or those who had knowledge of his Mysteries, proclaimed? As seers
they had proclaimed the ‘Word’ that is hidden behind the warmth and the light.
They were ‘servants of the Word’. And the writer of the Gospel of St. Luke
recorded what the ‘seers’ proclaimed — those who had become ‘servants of the
Word’.
This example
again shows us that the Gospels must be taken literally. What had been withheld
from men for so long because of the Luciferic influence, became flesh in a
single personality, descended to the Earth and lived on the Earth. Hence this
Being is the great prototype of all those who by degrees will understand His
nature. Our wisdom on Earth must follow the lead of the Bodhisattvas, whose
unceasing task it is to proclaim the Thirteenth among them. All spiritual
science, all our wisdom, all our knowledge, must be devoted to understanding the
nature of Vishva Karman, of Ahura Mazdao, of CHRIST.
Notes:1. Lecture-Course entitled The Gospel of St. John in relation to the other Gospels, especially to the Gospel of St. Luke.2. See the lecture entitled The Mysteries. Given at Cologne, 25th December 1907.
Source: http://wn.rsarchive.org/GA/GA0114/19090921p01.html
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