Course I - Lecture IV
IV
Theosophy and Christianity
GA 52
Berlin
January 4, 1904
Often one still confuses the Theosophical Society with the
Buddhist world view. On occasion I ventured to remark in these monthly meetings
that at the Theosophical Congress in Chicago in 1893 the Indian Brahman G.
N. Chakravarti himself said that also for him theosophy has brought something
absolutely new or at least a complete renewal of the world view. At that time
he expressed that any spiritual world view, also of his people in India, has
given way to materialism, and that it was the Theosophical Society which renewed
the spiritual world view in India.
From that one can already conclude
that we did not get theosophy from India, as well as one has to admit, on the
other hand, if one follows the theosophical movement, as it has developed in
last decades, that it has tried more and more to explain all other religious
systems that it has tried more and more to bring the core of truth to light
not only of the more oriental, but also of the western religions.
Today it is only my task to outline
the way how true, real theosophy is to be found in the really understood Christianity,
or rather, it is my task to characterise the standpoint of the Theosophical
Society compared with Christianity.
The theosophical movement wants
to be nothing else than a servant of Christianity. It wants to serve trying
to extract the deepest core, the real being from the Christian denominations.
Thereby it expects to take nothing away from anybody who is attached to Christianity
whose heart is connected with Christianity. On the contrary, those who understand
the theosophical movement know that just the Christian can receive a lot that
many disputes, which have today taken place everywhere in the Christian confessions,
must disappear if the true core, which can be, nevertheless, only a core, comes
to the fore.
Of course, I cannot exhaust this
big topic in great detail and comprehensiveness, and, hence, I ask you to make
do with few lines which I am able to give. But it is time to give this just
now what I am able to give.
Our present is not a time which
likes to rise to the lively spirit. Indeed, there are ideals at which the human
beings look up, and they speak a lot of ideals, but that they could realise
the ideals that the spirit could be active and that it is the task to recognise
it, the 19th and the beginning 20th centuries do not want to know. Our time
thereby differs quite substantially from the time of the great spirits who developed
Christianity originally following the founder of Christianity. Go back to the
early times of Christianity, possibly to Clement of Alexandria,
and you will find that at that time all scholarship, all knowledge was there
only to understand one matter: to understand how the living word, the light
of the world could become flesh. Our time does not like to rise to such heights
of the spiritual view. As well as we have limited ourselves with regard to the
scientific view to see the purely actual what the eyes see what the senses can
perceive, also the confessions are really full of such materialistic views.
Just the representatives of such materialistic views will believe to understand
the confession best of all. They do not know how strongly unconsciously materialistic
thoughts have taken place there. Let me only give a few examples.
The 19th century has tried to put
up with Christianity in serious work. One went to work critically above all
and tried to investigate the documents in strictly scientific way, to which
extent historical-actual truth exists in them. Yes, “actual” truth,
this is that which also religious scholars strive for today. To the letter one
investigated in every way whether the one or the other evangelist says the pure,
actual truth what could have really occurred what could have taken place before
the eyes of the human beings once. It is the object of the so-called historical-critical
theology to investigate this. We see how under these tasks the image of the
God Who became flesh has taken on a materialistic colouring gradually. Let me
state something that always preoccupies those who search for truth.
David Friedrich Strauss started
during the thirties of the 19th century to historically investigate the actual
core of the Gospels. After he had tried to make clear what such a core of historical
truth is, he tried to outline a picture of Christianity independently. Now this
picture which he outlined is really out of the spirit of his time, out of the
spirit which could not believe that once something could have been realised
in the world that outshines humankind by far, something that comes from the
heights of spirit, something that is born out of the real spirit. What did David
Friedrich Strauss find? He found that the real Son of God cannot present himself
in a single personality. No, only the whole humankind, the human kind, the type
can be the real representation of God on earth. The struggle of the whole humankind,
symbolically understood, is the living God, but not a single individual. All
the stories about the person Jesus Christ that formed in the times in which
Christianity came into being are nothing else than myths which the imagination
of the peoples created. — The Son of God evaporated to a divine ideal
with David Friedrich Strauss as a result of his endeavours to show the Son of
God as the struggle and striving of the whole humankind.
Now, look around in the Gospels,
look in the Christian confessions — you never will find a certain word
in them, and you will nowhere find a certain idea with Jesus: the idea of the
ideal human being in the way as Strauss formed it. One does nowhere find the
human type, thought in the abstract. This is characteristic that the 19th century
has come to an image of Jesus from an idea which Jesus did never suggest nor
express in his life.
Also still others tackled this task
bit by bit to verify the content of the Gospels critically. I cannot give you
examples of the different phases; this would go too far. But during the last
years a word was often said which shows how little sympathetic it is to our
time to look up to God, to the spiritual being, which should have found fulfilment
in a personality, in similar way as in the first Christian century when all
scholarship, all wisdom, all knowledge was to be used to understand this unique
phenomenon. A word was said there, and this word is: the simple man from Nazareth.
One dropped the concept of God. One wants — this is, finally, the trend
which is included in these words — one wants to accept this personality
which stands at the beginning of Christianity only as a human being and wants
to understand everything that one regards as dogma as imagination floating in
the clouds. One wants to remove everything and consider the personality of Jesus
only as a human being, who is of a higher rank, indeed, than the other human
beings who is, however, a human being among human beings who is equal in certain
respects to the other human beings. Thus also the theologians want to pull down
the image of Christ to the field of the purely actual.
These are two extremes which I have
demonstrated, on the one side, the concept of God evaporating the image of God,
presented by David Friedrich Strauss, on the other side, the simple man from
Nazareth, which contains nothing but a doctrine of general humanness. This is
basically nothing else than what also those can accept who want to know nothing
at all about a founder of Christianity.
We have also seen adherents of a
general moral philosophy working out that Jesus basically had and taught the
same moral philosophy as it is preached today by the “Society for Ethical
Culture.” They believe to raise Jesus if they show that already before
the 19th century people have born witness to that which we got from Kant’s
speculation or from the Enlightenment. — However, in truth we deal with
doctrines which were once the highest mystery, and the contents of this wisdom
were only given to those who had risen to the heights of humanity.
Do we ask ourselves, are we still
anyhow on the ground of the Gospels if we take the one or the other of these
concepts of Christ? Today I cannot explain why I do not share the view of many
of the learnt theologians that the fourth Gospel should be less significant
than the three other ones. Somebody who checks the procedure clearly sees no
reason why the St. John’s Gospel — which just raises us so much
— was deposed, so to speak, because one strove for real facts.
One believes that the three Gospels:
Matthew, Mark, and Luke show more the human being, the simple man from Nazareth,
while the John’s Gospel demands to recognise the Word that became flesh
in Jesus. Here the unaware wish which lives in the souls was the father to the
thought. If, however, the John’s Gospel is less entitled to authenticity,
it is impossible to keep up Christianity. Then we cannot say anything about
the Christian doctrine of the personality of Jesus than that he is the simple
man from Nazareth. But nobody, neither I nor others who look into the old confessional
writings can say anything different as those who spoke originally of Christ
Jesus, really spoke of the God Who had become flesh, of the higher spirit of
God which manifested itself in Jesus of Nazareth.
It is the task of theosophy to show
how we have to understand “the Word became flesh” used by John above
all. You do not really understand the other Gospels if you do not take St. John’s
Gospel as basis. What the other evangelists tell is getting bright and clear,
if you add the words of St. John’s Gospel as an interpretation, as an
explanation.
I cannot describe in all details
what leads to any statement I make today. But I can at least point to the central
issue which is indecent to the materialistically minded theologian. Already
the story of the birth belongs to it which says that Jesus should not be born
like other human beings. David Friedrich Strauss also had this as an objection
to the truth of the Gospels.
What did the higher birth mean?
It becomes clear to us easily if we understand St. John’s Gospel correctly.
The first sentences of this Gospel, the real message of the Word that became
flesh are: “In the beginning the Word already was. The Word was in God’s
presence, and what God was, the Word was. He was with God at the beginning,
and through him all things came to be; without him no created thing came into
being.” It is said that the Word was always there in other way that it
finds fulfilment, however, in this externally visible personality. We hear then
that through the same Word, or we say, through the spirit of God who lived in
Jesus, the world itself came into being. “In him was life, and that life
was the life of mankind. The light shines in the darkness, and the darkness
has never mastered it. There appeared a man named John. He was sent from God,
and came as a witness to testify the light, so that through him all might become
believers. He was not himself the light; he came to bear witness to the light.”
— What should come to Jesus Christ? But immediately we hear that it was
already there. “He was in the world; but the world, though it owed its
being to him, did not recognize him. It came to his own, and his own people
would not accept him. But to all who did accept him, to those who put their
trust in him, he gave the right to become children of God, born not of human
stock, by the physical desire of a human father, but of God.”
Here you have the meaning of the
Word that became flesh in a fairly right translation giving the gist and at
the same time the meaning of the saying: “Christ is not born of human
stock.” The “Word” was there always, and every single human
being should bear Christ in his inside, in his primal beginning. In our heart
we all have claim to Christ. But while this living Word, Christ, should have
room in every single human being, the human beings have not perceived him. It
is this just what is shown us in the Gospel that the word existed forever that
the human being could accept it and did not accept it. It is said to us that
single human beings accepted it. Always were there single human beings who waked
up the living spirit, the living Christ, the living Word in themselves, and
those who called themselves Christians did not come into being from the blood,
from the desire of the flesh, from human will, but always from God.
This finally throws the right light
on the St. Matthew’s Gospel. Now we understand why the birth of Christ
is called “from God.” This refutes best of all what David Friedrich
Strauss wants. Not the whole human genus was able to accept Christ in itself;
although he was for the whole human genus and for the whole humankind. Now somebody
should come who once showed the whole fullness of the infinite spirit in himself.
This personality thereby got his unique significance for the first Christian
teachers who understood what was there. They understood that it concerns neither
an abstract, shadowy concept nor a single human being in its reality, but really
the God-Man, a single personality in the fullness of truth.
That is why we can understand that
all those who proclaimed Christ in the first times of the good news stuck not
only to the teaching and to the actual person, but above all to the view of
the God-Man that they were convinced that He whom they had seen was a lofty
real God-Man. Not the teaching held the first Christians together, not that
what Christ taught; it was not that through which the first Christians thought
to be connected with each other. — Already only this contradicts those
who wanted to replace Christianity with an abstract moral philosophy. However,
then they are no longer Christians.
It was not a matter of indifference
who brought this teaching to the world, but its founder had really become flesh
in the world. Hence, in the beginning of Christianity one attached less value
to proofs than to the living memory of the Lord. This is always emphasised.
It is the personality, the God-imbued personality who holds the biggest communities
together.
Therefore, the first Church Fathers
say to us again and again that it is the merit of the historical event from
which Christianity made its start. We have the information from Irenaeus
that he himself still knew people who had for their part still known apostles
who had seen the Lord face to face. He emphasises that the fourth pope, Pope
Clement I, had still known many apostles who had also seen the Lord face to
face. This is fact. And why does he emphasise this? The first teachers wanted
to speak not only about the teaching, not only about logical proofs, but they
wanted above all to speak about the fact that they themselves saw with their
eyes that they perceived with their hands that which entered the world from
above; that they were not there to prove something, but to bear witness to the
living Word. However, this was not the personality who one could see with eyes,
perceive with senses.
Not that personality who announces
the first teaching of Christianity is that who could then be called the simple
man from Nazareth. One single word of an indeed significant witness must speak
for the fact that something higher forms the basis. One cannot emphasise this
word of Paul enough: “If Christ was not raised, our faith and message
is null and void.” Paul calls the risen Christ the basis of Christianity,
not the Christ who walked in Galilee and Jerusalem. The faith would be null
and void if Christ had not risen. The Christian is null and void if he cannot
bear witness to the risen Christ.
What did they understand by the
risen Christ? We can also learn this from Paul. He says it to us clearly on
what the confession of resurrection is based. Everybody knows this; everybody
knows that Paul is, so to speak, a posthumous apostle that he had the appearance
of Christ to thank for his conversion to Him who did not stay long since on
earth. Only the theosophist can truly recognise this appearance of a lofty spiritual
being. Only he knows what an initiate, like Paul, means, if he speaks of the
fact that the risen Christ appeared to him as a living being. Paul says to us
even more, and we have to take this to heart. He says to us in I Corinthians
15: 3-8: “First and foremost, I handed on to you the tradition I had received:
that Christ died for our sins, in accordance with the scriptures; that he was
buried; that he was raised to life on the third day, in accordance with the
scriptures; and that he appeared to Cephas and afterwards to the Twelve. Then
he appeared to over five hundred of our brothers at once, most of whom are still
alive, though some have died. Then he appeared to James, and afterwards to all
the apostles. Last of all he appeared to me too; it was like a sudden, abnormal
birth.”
He equated his experience with that
on which the higher faith of the other apostles was based. He equated it with
the appearance of Christ that the apostles had generally received after He had
died. We have to do it with a spiritual appearance which we have to imagine
not in shadowy way, as shadowy ideal, but as reality, as the theosophist imagines
the spirit; with an appearance of the spirit which is not physical, indeed,
but real and more real than any external, sensory reality. If we keep this in
mind, we realise that it cannot be different at all, as that one has to do it
during the first Christian centuries with the Word that became flesh that the
God-Man is not the simple man from Nazareth, but the higher spirit of God which
fulfilled itself. If we look at this, we stand completely on the ground of theosophy.
Perhaps, nobody is more to be called a theosophist in the true sense of the
word than the preacher of the miracle of resurrection: the apostle Paul. No
theosophist would deny that the apostle Paul is a lofty initiate, one of those
who know what it concerns.
I have still to emphasise one matter,
and this is that one not allowed to pull down this sublime appearance, which
stands there as a unique one in the world, to the materialistic world view;
the fact that the way of understanding the founder of Christianity is not found
in the regions where only “simple men” where only ideals are, but
that it must lead up to the lofty spirit of Christ. The first Christians did
this; they wanted to go this way to understand the living Word.
Now you can say that you believe
that everything has changed bit by bit, and this is well founded. Only because
in the course of the centuries the factual sense has developed that the human
being learnt above all to train the senses to arm them with instruments, he
has progressed in the knowledge of the external world. But this enormous progress
of international trade and communication, penetrating the starry heaven with
the Copernican world view, penetrating the smallest living beings with the microscope,
they all brought us, as any thing throws its shades, their negative sides too.
They brought us particular ways of thinking, which stick to the real, to the
sense-perceptible. Then it has happened that in the most natural way of the
world this kind of thinking turning only to the purely sensory has become habit
that it has also approached the highest religious truth and tried to understand
the spirit and its contents as the naturalist tries to understand the external
nature with his senses.
The materialistic naturalist can
still imagine the ideals at most which contain abstractions. Then he speaks
of truth, beauty, goodness which should be realised in the world more and more.
He imagines shadowy ideas. He can still rise to “simplicity” in
the human imagination, but to something even higher, to seizing real spirituality
this scientific sense cannot progress with his way of thinking instilled for
centuries. These habits of thinking have arrived at their top height. As everything
that has formed unilaterally needs a supplement, the justified materialistic
sense needs the spiritual deepening on the other side. It needs that knowledge
which raises us to the heights of spirituality. Theosophy wants this raising
to the spirit and its reality. Therefore, it wants to stick to that about which
one does not speak in materialistic views, but which rises to the highest levels
of human knowledge. From there is to be understood what it means that the Word
became flesh, what it means to conceive the spirit out of the divine in the
human body.
Christ could not always express
frankly what he meant. You know the word: he spoke to the people in parables;
however, if he was together with his disciples, he explained these parables
to them. — Where did this intention of the founder of Christianity come
from to speak two languages, so to speak? The simple comparison can say it to
us. If you need any object, a table, you do not go to anybody but to somebody
who knows how to make a table. If he has made it, you did not claim to have
made the table yourself. You admit calmly to be a layman of making tables. However,
people do not want to admit that one can also be a layman with regard to the
highest matters that the simple reason, which is, so to speak, in the natural
state, must climb the top heights first. The longing has arisen from that to
pull down this highest truth to the level of the general human reason. But just
as we know as laymen of making tables if a table is good how we have to use
it, we know if we have heard the true whether it speaks to our hearts whether
our heart can use it. But we must not claim to be able to produce the knowledge
from our hearts, from our simple human minds. The differentiation which was
forever made in old times between priests and laymen arose from this view. We
deal with priest sages in ancient times and with the loftiest truth which was
not proclaimed outdoors in the streets but in the mystery sites.
The highest truths were only explained
to those who were sufficiently prepared. Those who were rich of spirit heard
them because they are the deeper truths of the world, the human soul and God.
One had to become an initiate, and then a Master, and then one got the concept,
the immediate image of that which the highest wisdom contained. It was in such
a way that wisdom had flowed into the mystery temples for centuries. Outdoors,
however, there stood the crowd and got nothing to hear as that what the wisdom
of the priests thought to be good for them. The gap had become bigger and bigger
between the priesthood and the laymen. Initiates are those who knew the wisdom
of the living God. One had to go up many steps, until one was led up to the
altar at which one was informed what the wisest men had explored and revealed
of the wisdom of the living God.
That was the custom for centuries.
Then there came a time, and this is the time of the origin of Christianity when
on the big scene of world history as a historical fact that took place before
the eyes of the world, for all human beings which had only taken place before
those who were rich of spirit, for those who were initiated into the mysteries.
Only those who beheld the secrets of existence in the mystery temples could
come in ancient times to real salvation, according to the view of the priest
sages. However, in the founder of Christianity the higher compassion lived to
go another way with the whole humankind and also to let become blessed those
who did not behold there that is they could not penetrate into the mysteries,
those who should be led only by the weak feeling, only by faith to this salvation.
Thus a new confession, good news
had to sound according to the intentions of the founder of Christianity which
speak in other words than the old priest sages had spoken; a message which is
spoken out of the deepest wisdom and the immediate spiritual cognition which
could find response in the most simple human heart at the same time. Hence,
the founder of Christianity wanted to bring up disciples and apostles for him.
They should be initiated into the mystery if there were stones that mean human
hearts, to strike sparks out of them. Thus they had to experience the highest
that is the victory of the Word. He spoke to the people in parables; but when
he was alone with the disciples, he explained the parables to them.
Let me only give a few examples
how Christ tried to enkindle the living Word how he wanted to knock life out
of the single human hearts. We hear that Christ leads his disciples Peter, James
and John up to the mountain and that he experiences a transfiguration there
before the eyes of his disciples. We hear that Moses and Elijah were at both
sides of Jesus.
The theosophist knows what the mystic
term means: going up to the mountain. One has to know such expressions, know
competently, exactly as one has to know the language, before one is able to
study the spirit of a nation. What does it mean: leading up to the mountain?
It means nothing else than to be led into the mystery temple where one can get
through beholding, through mystic beholding the immediate conviction of the
eternity of the human soul, of the reality of the spiritual existence.
These three disciples had to get
an even higher knowledge than the other disciples by their Master. They had
to get the conviction here on the mountain above all that Christ was really
the living Word that had become flesh. Therefore, He appears in his spirituality,
in that spirituality which is elated above space and time; in that spirituality
for which “before” or “after” do not exist in which
everything is present. Also the past is present. The past is essential there,
when Elijah and Moses appeared beside the presence of Jesus. The disciples now
believe in the spirit of God. But they say: nevertheless, it is written in the
scriptures that Elijah comes and announces Christ before He comes.
Read the Gospel now. These are really
the words which follow that which I have told. They are significant to the highest
degree: “Elijah has already come, but they failed to recognize him, and
did to him as they wanted.” — “Elijah has already come;”
we keep these words in mind. Then you read further: “Then the disciples
understood that he meant John the Baptist.” And before: “Jesus commanded
them not to tell anyone of the vision until the Son of Man had been raised from
the dead.” We are led into a mystery. Christ considered three disciples
only worthy of experiencing this mystery. Which is this mystery? He informed
that John is the reincarnated Elijah.
Reincarnation was taught within
the mystery temples at all times. Christ has informed his close disciples about
no other than this occult theosophical teaching. They should get to know this
teaching of reincarnation. However, they should also get the living Word which
must come from their mouths if it is invigorated and spiritualised by conviction,
until something different would enter. They should have the immediate conviction
that the spirit has risen. If they have this behind themselves, they should
go out into the world and strike the sparks out of simple hearts which have
been kindled in them. This was one of the initiations, this was one of the parables
that Christ gave and explained to his confidants.
I give another example. The Communion
is also nothing else than an initiation, an initiation into the deepest meaning
of the entire Christian teaching. Somebody who understands the Communion in
its true meaning understands the Christian teaching in its spirituality and
in its truth only. It is risky to express this teaching which I want to report
to you now, and I probably know that it can experience attacks from all sides
because it is contradictory to the letter. The letter kills, the spirit brings
back to life. Only laboriously one can ascend to the insight of the true meaning
of the Communion. You do not hear about that in detail today, but allow me to
suggest that which belongs to the deepest mysteries of Christianity, actually.
Christ gathers his apostles to celebrate the installation of the bloodless sacrifice
with them. We want to understand this.
To clear the way to us to understand
this event, let us once come back to another fact which is little attention
paid to and which should show us how we have to understand the Communion. We
hear in the Gospel that Christ passed a blind-born man. And those who were around
asked Him: “Who sinned, this man or his parents?” Christ answered:
“It is not that he or his parents sinned, but he was born blind, so that
God’s power might be displayed in curing him.” Or better: “so
that God’s way of ruling the world becomes obvious.” The words “God’s
way of ruling the world” justify that he is born blind. Because neither
he sinned in this life nor his parents, the cause has to be looked for somewhere
else. We cannot stop at the single personality and not at the parents and forefathers,
but we have to regard the inside of the soul of the blind-born as something
eternal, we have to be clear in our mind to look for the cause in the souls
existing before, in those souls which have experienced the effect of a former
life. What we call karma is suggested here, not expressed. We hear immediately
why it is not expressed. Christ lived in a surrounding in which the doctrine
prevailed that the sins of the fathers are avenged in the children and grandchildren.
The sins of the fathers are expiated in children and grandchildren. This doctrine
does not correspond to the view which Christ expressed towards the blind-born.
If anybody sticks to the doctrine that it can only be the sin of the fathers
that there is guilt and atonement only within the physical world, then he has
to suffer for the deeds of his fathers.
This shows us that Christ raises
his adherents to a quite new concept of guilt and atonement, to a concept which
had nothing to do with that which takes place in the physical world, to a concept
which cannot be valid in the sense-perceptible reality. Christ wanted to overcome
the old concept of sin, the concept which fixes to physical heredity and physical
facts. Was it not such a concept of guilt which keeps to the physical-actual
which formed the basis of the old offerings? Did they not go, the sinners, to
the altar and did offer their expiatory sacrifices, was it not a merely physical
event to take off the sins? The old sacrifices were physical facts. But in the
physical reality, Christ taught, one cannot look for guilt and atonement. Therefore,
even the highest; the spirit of God, the living Word, can become enslaved by
the physical reality up to death by which Christ became enslaved without being
guilty. Any external offering cannot align with the concept of guilt and atonement.
The Lamb of God was the most innocent; it is able to do the sacrificial death.
With it should be testified on the
scene of history to the whole world that guilt and atonement do not have their
embodiment in the physical reality, cannot exist in the physical reality, but
has to be looked for in a higher region, in the region of spiritual life. If
the culprit only made himself liable to prosecution in the physical life if
the culprit only needed to make sacrifices, the innocent lamb on the cross would
not have to die. Christ took the sacrifice of the cross on Himself; so that
the human beings are released from the belief that guilt and atonement are found
in the sense-perceptible reality that it should be a result of the externally
inherited sin. That is why He really died for the faith of all human beings
to bear witness to the fact that the consciousness of guilt and atonement is
not to be searched for in the physical consciousness. Therefore, everybody should
remember this: even the sacrifice on the cross does not matter, but if the human
being rises above guilt and atonement to search for the cause and effect of
his actions in the spiritual region, and then only he has reached truth. Therefore,
the last sacrifice, the bloodless offering is also the proof of the impossibility
of the external sacrifice at the same time, so that the bloodless offering is
established, so that the human being has to seek for guilt and atonement —
the consciousness of the connection of his actions — in spiritual realm.
This one should remember. Therefore, the sacrificial death should not be considered
as that on which it depends, but the bloodless spiritual sacrifice, the Communion,
should replace the bloody sacrifice. The Communion is the symbol that guilt
and atonement of human actions live in the spiritual realm. However, this is
the theosophical teaching of karma that everything that the human being has
caused anyhow in his actions has its effects according to purely spiritual laws
that karma has nothing to do with physical heredity. An external symbol of that
is the bloodless offering, the Communion.
But it is not expressed in words
in the Christian confession that the Communion is the symbol of karma. Christianity
just had another task. I have already indicated it. Karma and reincarnation,
the concatenation of destiny in the spiritual realm and reincarnation of the
human soul were deep esoteric truths which were taught inside of the esoteric
temples. Christ, like all great teachers, taught his adherents in the inside
of the temple. Then, however, they should go out into the world, after the strength
and the fire of God had been kindled in them, so that also those who could not
behold could believe and become blessed.
Therefore, he called his disciples
together, immediately in the beginning, to say to them that they are not only
teachers in the spiritual realm, but that they should be something else. This
is the deeper sense of the first words of the Sermon on the Mount: “Blessed
are the poor in spirit; the kingdoms of Heaven are theirs.” If it is correctly
translated one can understand how it is possible to come to knowledge out of
living beholding. Now, however, the poor in spirit should find the ways to the
spirit, to the kingdoms of Heaven because of their simple hearts.
The apostles should not talk about
the highest knowledge outdoors; they should dress this knowledge in simple words.
But they themselves should be perfect. Therefore, we see those who should be
bearers of the Word of God teaching a truthful theosophy, spreading a truthful
theosophical teaching. Take and understand the words of Paul, understand the
words of Dionysius the Areopagite and then Scotus Eriugena
who taught in his book De divisione naturae (On the Division of Nature)
the sevenfold nature of the human being like all theosophists, then you know
that their interpretation of Christianity was identical with that of theosophy.
Theosophy wants to bring to light again nothing else than what the Christian
teachers taught in the first centuries. It wants to serve the Christian message;
it wants to explain it in spirit and truth. This is the task of theosophy toward
Christianity. Theosophy is there not to overcome Christianity but to recognise
it in its truth.
You need nothing else than to understand
Christianity in its truth, then you have theosophy in its full size. You do
not need to turn to another religion. You can keep on being Christians and need
to do nothing else than what real Christian teachers did: ascending to exhaust
the spiritual depths of Christianity. Then also those theologians are disproved
who believe that theosophy is a Buddhist doctrine, but also the belief is disproved
that one should not recognise the deep teachings of Christianity ascending to
the heights but pulling down to the depths. Theosophy can only lead to better
and better understanding of the mystery of incarnation to understand the word
which, in spite of all rationalistic denials, is in the Bible. Who sinks in
the Bible cannot bear witness to rationalism, to David Friedrich Strauss and
those parroting him. He can bear witness solely to the word which Goethe said
who saw deeper into these matters than some other. He says: nevertheless, the
Bible remains the book of books, the world book which — understood correctly
— must become the Christian aid to education of humankind in the hand
not of the wise guys but of the wise human beings.
Theosophy is a servant of the Word
in this regard, and it wants to produce the spirit that is willing to ascend
to the founder of Christianity; to produce that spirit which does not have only
human, but cosmic significance, that spirit which had understanding not only
for the simple human heart, which moves in the everyday, but such a deep understanding
just for the human heart because He beheld into the depths of the world secrets.
There is no better word to show this, as a word which is not, indeed, in our
Gospels, but has come down in another way. Jesus with his disciples passed a
dead dog which had already started to rot. The disciples turned away. But Jesus
looked at the animal with pleasure and admired his nice teeth.
This parable may be paradoxical;
however, it leads us to the deeper understanding of the being of Christ. It
is a testimony that the human being feels the word living in himself if he passes
no thing of the world without understanding if he knows how to become engrossed
and to sink in everything that is there and cannot pass anything apparently
disgusting, without tolerance without practicing understanding. This understanding
allows us to look into the smallest and raises us to the highest, to which nothing
is hidden which passes nothing which allows everything to come close in perfect
tolerance. It carries the conviction in its heart that really everything is
“flesh of our flesh, blood of our blood” in any form. Somebody who
fought his way to this understanding only knows and understands what it means:
the living spirit of God was realised in one single human being, the living
spirit of God Who created the universe.
This is the sense which the theosophist
wants to animate again. That sense which, by the way, had not completely become
extinct during the past centuries, that sense which does not look for the criterion
of the highest from the average mind, from a subordinated point of view but
above all it tries to raise itself and to develop the highest knowledge because
it is convinced: if it has purified itself, has spiritualised itself, the spirit
bows down to it. “If Christ is born a thousand times in
Bethlehem and not in you, you are still lost forever.” The great mystic
Angelus Silesius said this. He also knew what a teaching means,
if it becomes the highest knowledge if it becomes life. Jesus said to Nicodemus:
somebody who is born again who is born from above speaks that which he says
no longer only from human experience, he expresses it “from above.”
— He speaks words like Angelus Silesius has spoken them at the end of
the Cherubinic Wanderer: “If you want to read more, go and become
yourself the word and the being.”
This is the demand which somebody
makes who speaks out of the spirit. You should not listen to him, not to his
words only, but let evoke in yourself what speaks out of him.
To such a word, to such good news
Jesus chose those who said there: that which was there from the beginning, the
eternal world law, what we have seen with own eyes, what we have felt with hands
of the word of life we preach this to you. — It was He Who was a single
human being, and lived in the word of the disciples at the same time.
But he still said one matter of
which theosophists must be aware above all that He not only was there in the
time in which He taught and lived, but the important word came down us: “I
will be with you always, to the end of time.” Theosophy knows that He
is with us that He can stamp our words today as well as at that time, that He
can inspire our words that He can also lead us today like at that time that
our words express that which He is Himself. However, theosophy wants to prevent
one thing. It wants to prevent that one must say: He has come, He is there,
but they have not recognised Him. The human beings wanted to do with Him as
they wished. — No, the theosophist wants to go to his own sources. Theosophy
should raise the human beings spiritually to spirituality, so that they recognise
that He is there, so that they know where they have to find Him, and that they
hear the living Word from Him who said there:
“I will be with you always, to the end of time.”
Notes
G. N. Chakravarti (1861–1936)
Clement
of Alexandria (150–~215), Church Father
Irenaeus
(~140–202), Greek Church Father
Scotus
Eriugena (~815–~877), Irish theologian and philosopher
Angelus
Silesius (1624–1677), German mystic and religious poet, c f. CW
7 Mystics after Modernism (Anthroposophic Press, 2000, 120ff.)
If Christ is born . . .: Cherubinic Wanderer
(Cherubinic Pilgrim), vol. I, no. 61
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