VI
CHRIST
AND THE TWENTIETH
CENTURY
It cannot be denied, even by those who have made
only a slight study of spiritual life, that the subject chosen
for our consideration to-day has aroused an interest in the
widest circles, and we might add, that this desire for knowledge
is of a scientific character. On the other hand, there seems to
be an ever increasing tendency toward the formation of a
world-philosophy, in which such questions as are associated with
the name of Christ find no true and proper place.
A previous lecture that I gave some few weeks ago
in this building under the title,
‘The Origin of Man’,
and a continuation of the same, upon
‘The Origin of the Animal World’
(delivered in the Architektenhaus) will doubtless have made clear
to you a point to which I shall now again draw your attention. In
every age, including the present period, the general conceptions
and sentiments concerning such fundamental questions as
‘The Origin of Man’
and others of a similar nature, including those relative to that
Being to Whom the name of Christ has been given, are directly rooted
in, and dependent upon the accepted concepts of some prior age.
We have already seen while considering various
matters connected with man’s origin, that as a matter of
fact, those theoretical ideas and conceptions which have sprung
from the general mode of thought prevailing in our time are
fundamentally at variance with the actual results of scientific
research. On the other hand, it is just in this relation that we
find the conclusions arrived at through the medium of Spiritual
Science, which traces man’s origin back to spiritual forms,
and not merely to that which is external and physically
perceptible, are in full harmony with the results obtained in the
field of Natural Science. Perhaps nowhere do we find this want of
accord so marked between that current cosmic concept, which is so
general in the thoughts and hearts of the people of our day, and
that which science has been constrained to adopt, as in the case
of the Christ-conception. This divergence may well be due to the
fact that the questions involved belong to the greatest of all
those concerning the cosmos. However, since the coming of the
Christ-Movement into the world’s history, man’s power
of conception concerning the Christ-Being and the form which it
has taken, has ever been such as was best adapted to a particular
period, or as one might say, was best suited to that section of
humanity which was occupied with such thoughts.
During the first centuries which followed the
advent of Christianity into the world’s history, we realize
in connection with a certain trend of ideas and spiritual
tendency which has been called Gnosis [a term denoting a higher
spiritual wisdom claimed by the Gnostics], that grand and mighty
concepts were formed with regard to that Being whom we term The
Christ. We find, however that the universal acceptance of these
exalted gnostical conceptions continued for only a relatively
short period as compared with that idea of The Christ which was,
as one might say, generally approved and spread among the people,
and later became the essence of the Church movement. It will be
enlightening to consider briefly those lofty Christ-concepts
which were evolved in the form of gnostical conceptions during
the first centuries of the Christian era — not, be it
understood, because Spiritual Science would seek to cloak those
ideas which it has to put forward with regard to The Christ
beneath a mantle of gnostic notions; such an assertion could only
be made by those who because of the immaturity of their
development in the field of Spiritual Science, are wholly
incapable of truly differentiating between the nature of the
various events and conditions which are met with in spiritual
life.
In many ways the concepts of the Spiritual
Science of to-day, which will be recapitulated in this lecture,
extend far beyond the ancient gnosis of those early Christian
times; but this very fact makes it the more interesting that we
should at least touch upon these old spiritual conceptions. There
are many different points of view in connection with this by-gone
higher wisdom, and various degrees of light and shade in that
olden spiritual trend of thought, and we will draw attention to
one of its most important aspects and which harmonizes best with
the teachings of Spiritual Science in our time. During the first
few centuries of the Christian era, this ancient gnosis put
forward the most profound ideas concerning the Christ-Being —
momentous indeed in relation to that enlightenment which came
with the dawn of Christianity. This higher spiritual wisdom
maintained that the Christ-Being was eternal, and not alone
associated and concerned with the evolution and development of
humanity, but with the surrounding world of the cosmos taken in
its entirety.
When considering the question of the Origin of
Man we found that we were taken back to a form of humanity which
floated or hovered, as it were, entirely in spiritual heights and
which was not yet familiar with, nor embodied in, an outer
material covering. We have seen that during the process of the
earth’s evolution, mankind, starting from a purely
spiritual state, gradually changed into that of a lower and
denser form which we now call man; and that owing to the
materialistic outlook of the present theory of evolution, which
merely follows man’s earthly history backwards, his
beginning has been traced to external animal forms. Spiritual
Science, on the other hand, leads us directly to previous states
which approach ever nearer and nearer to the immaterial soul, and
finally points definitely to a spiritual origin.
The old gnosis sought the Christ-Being in that
region in which mankind hovered before he had assumed his
material existence, and where he felt himself surrounded alone by
spiritual life and spiritual reality. If we understand this
ancient gnosis rightly, then must we look upon it from the
gnostic point of view, that when man had so far developed as to
have reached a point when his Etheric Body should be enclosed
within a material covering in order that he might take part in
the general course of physical evolution, there remained behind
in the purely spiritual realms what might be termed a by-gone
companion of man or ‘alter ego’, in the form of an
element of the Christ-Being, which did not descend with him into
the physical world. Further, according to this conception,
mankind was destined to undergo a process of continued
development in the material plane, and it was his mission to show
evidence of achievement and progress. Hence, according to the
gnosis, this Christ-Element continues to dwell in the spiritual
realms while mankind undergoes his period of material evolution,
so that during the whole time of man’s earthly history, the
Christ-Being is not to be sought in that region to which man is
related as a physical perceptual entity, but alone in the realms
of pure spirit.
That particular period which we call The Birth of
Christianity, the ancient gnosis considered of especial import in
the evolution of mankind upon Earth. It was regarded as that
glorious moment when the Christ-Being entered the physical
perceptual world in order to give an impulse to spiritual
activity, for man had of himself retarded the soul’s
development after he had descended upon the material plane. The
gnosis looked upon primeval man during the very beginning of his
evolution as a spiritual being bound to a world in which The
Christ was then active, and it considered that He
again descended upon our earth, where already for a long
space humanity had been undergoing material evolution, at that
particular period from which we now reckon our time.
The question now arises — How did the ancient
wisdom actually look upon this descent of a purely spiritual
being into the evolution of humanity? It was regarded in the
following manner: — According to the gnosis, an especially
highly developed human individuality to Whom historical research
has given the name of Jesus of Nazareth, had achieved such
exceptional spiritual maturity that at a particular period
definite soul conditions had come about, in virtue of which this
singular personality had the power to absorb certain Divine
qualities and wisdom from the Spirit-World, which up to then no
man could acquire. From this time on, so the gnosis states, the
soul of this especially selected personality felt itself
sufficiently advanced to surrender to the indwelling of that
Divine Being, Who up to that moment had had no part in the actual
progress and development of humanity — namely, The Christ. That
event which took place on the banks of the Jordan when Jesus of
Nazareth was baptized by John, and which is recorded in the Bible
(Mark i, 9 to 11), was regarded by this ancient gnosis as a
manifestation of the entering of the Christ-Being into the course
of human evolution. The gnosis further declared that some very
singular spiritual condition had been engendered with regard to
Jesus through this sacred baptism, which event we may consider as
wholly symbolical or otherwise.
We can obtain an idea of what underlies this
gnostic concept if we pursue a line of thought somewhat as
follows: — We begin with a realization of the fact that if we
carefully observe the lives of other people, using those methods
of thought which lead us to the very depth of the soul, and not
the superficial mode so general in our time, we shall often find
in the experience of such persons moments fraught with
epoch-making events, when they feel that they stand at a
turning-point in their lives. A situation of this nature may
arise through some deep-lying sorrow or other trial of earthly
origin. Then indeed they may say: — ‘That which has now
befallen me differs from all my previous experiences, for it
causes me to look upon myself as a man transformed.’
Certain it is that in the case of many people there occurs at
times something in the nature of a crisis, such as might be
described as an awakening and renewing of special and distinctive
forces of soul-life.
If we imagine an experience of the above kind as
representing in very imperfect and elementary manner an inner
event similar to that which the gnosis regarded as having taken
place at the time of the baptism of Jesus in Jordan (St. Mark i,
9), we can then readily conceive an entirely different form of
happening hitherto unknown in connection with human existence,
and quite unlike any which may break in upon men’s souls
and is born merely of earthly trials and vicissitudes. That
Divine power and supreme spiritual quality which flamed up in the
soul of Jesus of Nazareth manifested in wholly new indwelling
attributes, and therefrom arose a Godlike inner life shedding
fresh light upon all forms of human culture quickened by its
example. It was that Divine Essence which entered into the
innermost being of Jesus of Nazareth — that glorious and most
Holy Spirit creating in Him a new-born life, that the ancient
gnosis termed THE CHRIST.
The gnosis clearly realized that through The
Christ there had come to mankind something in the nature of a new
impulse, an impulse differing utterly from any that had been
before. For all that Godlike stimulating power which was brought
forth and unfolded in Jesus during the three years subsequent to
His baptism by John was such as had never up to that time found
place in the evolution of humanity. The gnosis states quite
definitely that we must not consider a particular man [Jesus of
Nazareth] as The Christ [as is oft-times done], but that we must
realize and look for The Christ in the Divine Spirit which
manifested IN Jesus, through those sublime and singular qualities
that were latent within his innermost being.
We have characterized this ancient spiritual
wisdom concerning The Christ in the above manner, in order that
it may be easy of comprehension. In the example previously cited
of a special turning-point occurring in the life of a human soul,
we have an instance at least in some ways analogous to the
Christ-Event expressed in its most elementary form. It is
especially difficult for mankind in these modern times to realize
that circumstances of fundamental historic significance are
directly connected with this outstanding incident, and which are
of such momentous import as to form what might be termed the true
centre of human evolution. When we compare this gnostical concept
with various statements of Spiritual Science brought to your
notice during these lectures, we find that it has in truth, no
matter how we regard the facts, not only a grand and glorious
conception of the Christ-Being, but it also evinces an exalted
idea of man’s being, for it regards him as
involved in an impulse, coming directly from the spiritual
realms, and brought to bear upon the actual course of his
historic growth and development. It is therefore not to be
wondered at that this ancient gnostical conception was unpopular.
Anyone who has obtained even a slight insight into the
circumstances connected with the progress of mankind during the
early centuries of the Christian era and onwards, the existing
state of the human soul and the various conditions of social life
at different periods, must at once admit that such concepts imply
a loftiness of sentiment that was certainly not destined to find
favour among the people. In order to appreciate this point we
have only to consider the spiritual life of the present
day.
Whenever conversation turns upon any idea similar
in character to this ancient higher spiritual wisdom, the
majority of people at once say: — ‘That is all an
abstraction, a purely visionary notion — what we want is
reality, something which directly affects our actual material
life.’ Thus it is that even in our time mankind for the
most part regards the old gnostical conception, as outlined,
merely in the light of a wholly abstract impression. Humanity is
still far from experiencing the feeling of greater satisfaction
which comes of spiritual thought, and of realizing how much more
true is the substantiality of all that underlies those spiritual
concepts to which we may raise ourselves, than is that of things
which most men regard as perceptual, concrete, and as having
absolute reality. If it were otherwise we would not find, as is
the case in the arts and professions, that man is ever urged
toward what may be touched and seen, while all that is of the
spirit, and calls for inner upliftment of the soul for its
apprehension, is pushed aside and regarded as abstract and
visionary.
It is not possible in a few words to explain just
how the popular conception of the Christ-Being evolved in the
minds of the people. But it may be said that an echo of the true
Christ-Concept, which pictures a Divine Being incarnate and
abiding in the man Jesus of Nazareth, has lived on through the
centuries side by side with that simple idea of Jesus, which
looks upon Him as born in marvellous manner and as ever
approaching mankind with divine tenderness and love; a theme
which is developed even in the story of his childhood. In this
concept we find Jesus of Nazareth hailed by humanity as its
loving Saviour. And it is in that holy sense and feeling evoked
by the deeds of this beloved Redeemer that we find a dim echo of
the ancient gnostic Christ-Concept. During the whole course of
what we might call the external history of Jesus, there is found
an upturned vision which realized the presence of some great
secret truth, some awe-inspiring mystery, which even as Jesus
walked the earth endowed His personality with superhuman
attributes. And this superhuman quality has been termed The
Christ. Further, we find that as time went on humanity became
ever less and less capable of understanding that bold concept,
The gnostic Christ, and this ever-increasing inability of
comprehension has continued even up to the present day.
Already in the Middle Ages we note, that Science
only dared to reason concerning that which is external and
directly apparent to the senses, or about those things which it
conceived as lying beyond our sense-perception in a kind of world
governed by natural laws. It did not feel itself called upon to
probe into those factors and influences which have entered into
and played their respective parts in man’s evolution, in
the form of noble and uplifting spiritual impulses. Thus it was
that in the Middle Ages, questions concerning the origin and
evolution of man in which the Christ-Impulse made itself felt,
became solely objects of belief. This spiritual faith, however,
continued on among the people from that time, side by side with
all that was regarded as Science and absolute knowledge, but
which took heed only of the lower order of cosmic matters and
events.
At this point it is of interest to note, that
from the sixteenth century onward, this twofold method of thought
has ever more and more tended toward a crisis, and for the reason
that mankind was always prone to direct and confine his powers of
cognition to the perceptual world alone, and to assign all
matters of spiritual origin and dependent upon spiritual progress
and evolution to the category of mere dogma.
We cannot, however, enter upon this subject at
the present time, for it is more essential that I now draw your
attention to the fact that in the nineteenth century the course
of development led mankind to a point where, as one might say,
all true conception of The Christ was wholly lost, at least to a
very large proportion of the people. But, nevertheless, we must
admit that among a small section of the community the ancient
gnostic concepts still lived on, and were yet further developed
after a manner which we might regard as bringing about a deeper
insight into the Christ-Impulse. In the case of the majority,
even among the scientific theological circles, there was a
general renunciation of the true Christ-Concept. An attempt was
made to centre all in the personality of Jesus of Nazareth, and
to look upon Him as One possessed of singular attributes, and
especially chosen because of His profound and all-embracing
comprehension of the laws and conditions of human evolution, and
the Divine inner nature of mankind — but even so, to be
considered as a man — although a man transcendent in
all things. Thus it came about that in those days in place of the
old Christology, there grew up what might be called a mere
Jesus-life-research. The results of this mode of thought and
study became ever more and more incredible, when considered in
the light of all those Divine qualities which dwelt within the
being of The Chosen One, Jesus of Nazareth. For according to
these investigations Jesus was to be regarded as One specifically
selected as endowed with supreme and unique spiritual attributes,
but nevertheless possessed of human individuality.
The crowning point in this class of conception is
reached in such works as that entitled The Nature of
Christianity, by Adolf Harnack, and other similar attempts
in the direction of what we have termed Jesus-life-research, and
which have appeared in many and varied forms. For the present,
however, it is only necessary to merely draw attention to the
results obtained from deep and earnest study along these lines,
and since this subject is the most modern of any with which we
are concerned we can do so very briefly. We would say that the
methods employed during the nineteenth century in order to
authenticate historically those events which occurred at the
beginning of the Christian era, have led to no actual positive
conclusions.
It would take us much too far to enter into any
kind of detail respecting this particular trend of thought; but
anyone who will make a careful investigation into the results
achieved in modern times in this connection, will know that an
endeavour has been made to apply the ordinary methods of external
research, to prove that the personality of Jesus of Nazareth
actually lived at the beginning of our Christian spiritual life.
Now this attempt to demonstrate the existence of Jesus by such
historical means as may be applied in other cases has merely led
to the following admission: — ‘It is impossible to confirm
the personality of Jesus of Nazareth by external material
methods.’ But it by no means follows that the negative
assumption, which claims that Jesus never lived, is thereby
proved. These material investigations have simply shown that we
cannot employ the same historical means in order to verify the
life of Jesus of Nazareth, as may be used to demonstrate the
existence of
Aristotle,
Socrates
or
Alexander the Great.
But that is not all, for of late this field of inquiry has led to serious
difficulties being experienced in quite another direction.
It is only necessary to refer to such works as
those by William Benjamin Smith, published by Diederich of
Leipzig, to realize that the result of painstaking and exact
research into Biblical and other documentary records relating to
Christianity has again revealed the fact that [in many instances]
these venerable documents cannot be referring to those matters to
which, during the greater part of the nineteenth century, it was
generally supposed they had reference. A special attempt was made
to reconstruct the life of Jesus of Nazareth from the results of
philological investigations into these ancient chronicles; but in
the end it was found that in the very writings themselves there
was evidence of an underlying significance of quite a different
nature from that which appeared upon the surface. It became
apparent that in spite of every effort to picture the life of
Jesus by employing the most carefully chosen and exact methods,
the Biblical records, those Christian documents wherein mankind
feels itself upon a firm and truly Christian foundation, hardly
mention Jesus of Nazareth as a human being. External science is
thus driven to the following statement: — ‘The ancient
records scarcely ever allude to Jesus of Nazareth as a man, they
refer to Him as a God ‘; and again to this remarkable
anomalous assertion: ‘It is an error to believe that any
proof may be found in the original Christian documents of the
existence of Jesus of Nazareth as an actual human personality.
Rather do we come to the conviction that what the evangelical and
other olden sacred writings state is, that in the very beginning
of the Christian era was a Deity, and only when we recognize this
fact, does all that is written in these aged chronicles become of
true significance and import.’
Now is not this all very extraordinary? According
to the investigations of our period, when we allude to Jesus of
Nazareth, we must speak of a Deity; but this same period and same
line of research admits of no reality in this God or purely
Spiritual Being. How, then, does present-day science regard The
Christ? He is looked upon as a visionary creation, a mere ideal
concept which insinuated itself into the history of mankind, and
was called into being by a folk fantasy born of mental impulse.
According to the latest investigations in this field, The Christ
is to be regarded not as a reality, but as a kind of imaginary
god. To put it plainly, we would say: — Modern scientific
research is brought face to face with something for which it has
absolutely no use; for what can it do with a God in Whom it has
no faith? External science has merely proved that the Bible
records speak of a Deity, but it knows of naught else to do with
this Deity, than to ascribe to Him a place in the category of
visionary concepts.
We will now compare the attitude of external
Science as characterized above, with what Spiritual Science has
to say upon the matter. At this point I should like to mention a
book entitled
Christianity as Mystical Fact, of which I am the author.
The fundamental idea underlying this work has been but little
understood. I have therefore endeavoured to set forth its object
more clearly in a preface to the second edition. My intention was
to show that the history of mankind — World History — is not
complete in that picture which we can generally obtain from
external history and external documents, and for this reason: —
Throughout all human evolution spiritual impulses are at work,
spiritual factors are present, and these we must attribute to the
agency of spiritual beings. If with this concept we compare the
whole nature and method of the historic world-conception put
forward by
Leopold von Ranke
and others, we can only say: — The
highest point to which the Science of History has as yet reached
is, that it actually speaks of historical ideas as if
they were subject to the intrusion of abstract impressions
coming, as one might say, from without during the course of human
evolution and the development of Nations and of Peoples. That is
the utmost extent of general belief in this direction. But
‘ideas’ are not what historians consider them to be,
and do not develop force and exhibit power. The whole process of
human evolution would be lifeless and spiritless if it proceeded
merely historically, and if it were not that those ideas which
enter into the souls of mankind are the expression of invisible
and supersensible impulses, which rule and govern the whole field
of human growth and development. Behind all that is revealed in
this external progression, there still remains something which
can only be unveiled by those supersensible means at the disposal
of Spiritual Science, where the methods are applicable to things
which are beyond the powers of our sense-perception. Attention
has already been drawn to this subject in a previous lecture, and
we shall again refer to it at some future date.
I could demonstrate to you how the Christ-Impulse
entered historically into the evolution of humanity in such
manner that it proved itself to be an actual continuation of that
self-same influence which played its part in the spiritual
development of mankind in the by-gone days of the ancient
mysteries; the actual nature of which is even yet but little
understood. A true comprehension of all that was accomplished in
pre-Christian times by the olden mysteries in connection with the
laying down of spiritual foundations for the development of
nations and of peoples can only come, when, through the methods
of modern Spiritual Science, man has gained an understanding of
that particular form of development through which the soul is
transformed into an instrument capable of apprehending that
Spirit-World which lies behind all things material and
perceptual. In these lectures I have many times referred to
transformations of this character.
We now know that mankind, who in these days is in
a sense confined and only interested in the immediate experiences
of his intimate soul-life, may verily raise himself above his
present state and assume a more perfect form of soul-being which
can live in the Spirit-World, even as the human counterpart lives
in the physical world. Through the study of history in the light
of Spiritual Science, we learn that the possibility of thus
raising the soul-being to spiritual heights through a process of
purely intimate individual soul development, has come about
gradually during the evolution of mankind, and was not known in
primeval times. Whereas the soul may now through its own effort
and measures rise freely, and while still possessed of its
individual quality acquire the power of spiritual discernment, in
pre-Christian times such was not the case; for the soul was then
dependent upon an impulse born of certain modes and procedures,
which were a part of the rites performed in the Sanctuaries of
the Mysteries.
In my book entitled
Christianity as Mystical Fact, I have presented a
somewhat detailed account of those ancient rites which were
conducted by the priests in connection with the soul. These
ceremonies took place in the various Temples of the Mysteries, as
they were then considered to be, but which in this lecture we
will regard more as Temples assigned to spiritual instruction.
What actually took place in these sanctuaries may be briefly
outlined as follows: — By means of certain methods and
observances the soul was freed from its bodily covering, and it
was made possible for it to remain for a time in a condition
similar to, though in many ways differing from, the ordinary
sleep-state.
When we consider the sleep-state in the light of
present-day Spiritual Science, we look upon it that while the
human frame remains quiescent and sleeping, the actual centre of
man’s Etheric Being is situated outside the recumbent
figure, and that during such state the power of the true inner
essence of this etheric nucleus is so low that unconsciousness
supervenes, and the nucleus becomes, as it were, enveloped in
darkness. The methods employed during these ancient mystic rites
in order to affect the human soul were as follows: — Through the
influence of certain advanced personalities, who had themselves
passed through similar mystical initiation, a species of
sleep-state was first induced. This was of such nature that the
inner forces of the soul were thereby strengthened and
intensified. When a certain stage was reached the soul left the
body, which was then in a condition of deathlike sleep, and for a
time entered upon a psychic existence, a kind of sleep-life,
during which it could look upon the Spirit-World with full
consciousness. While this sleep-life continued, the soul was able
to realize its true position as an inhabitant of the spiritual
realms. When, in due course, the soul was brought back once again
to ordinary mundane conditions, there came to it recollections of
all those things which it had observed and experienced while
freed from the body. It was then that it could [while active
within the human form] come before the people and stand forth as
a prophet, bringing to them proofs of the existence of a
Spirit-World and of an eternal life to come. In those olden days
it was in the manner above indicated that the soul was enabled to
take part in the life of the spiritual realms; and in the
mysteries were found the canons to which it must submit, and for
a long period, in order that the supreme spiritual leaders in the
ancient Mystery Sanctuaries might bring about the final
consummation of the soul’s desire.
We will now ask this question: — Whence came
those ancient standards of human conduct which have been passed
on by peoples spread throughout the world during the course of
man’s evolution; and those flashes of spiritual
enlightenment proclaiming his Godlike origin and the eternity of
the soul? The answer comes through Spiritual Science; from it we
learn that this olden wisdom originated with those who had
themselves undergone initiation after the manner we have
outlined. There is a reflection of these primeval moral
precedents, manifested in strange and curious fashion, in
connection with Myths and Legends and various graphic portrayals
of the past; for in these very fables we find depicted many of
the same experiences which came, as if in a living dream, to the
initiates in the Mystery-Sanctuaries. Indeed, we first begin to
understand Mythology rightly, when we regard the forms and
figures there presented, as pictorial representations of things
which appeared to the spiritual vision of the Initiates during
the time of their participation in the secret rites. If we would
establish a relation between the mythological conceptions of
olden times and the religious teachings of an earlier age, we
must hark back to the ancient mysteries and ponder upon all that
lay concealed therein, deep hidden from a profane external world.
Mysteries revealed to those alone, who, through severe trials and
unswerving observance of that secrecy and restraint imposed upon
all, had truly fitted themselves to take part in the dark
ceremonies of initiation. We cannot, however, at this point enter
into the actual circumstances which led to the close veiling of
the mystic rites performed in that now remote grey past. But when
we turn our gaze backward and follow the course of spiritual
development in pre-Christian times, we realize that it was ever
in the dim obscurity enshrouding the inscrutable observances of
that by-gone age, that man’s soul unfolded and was
strengthened.
The souls of men were not so fully developed in
the past that they could of themselves and of their own efforts
rise upward and enter the realms of the spirit, while merely
dependent upon their immediate powers and unaided by the
ministrations of the temple priests. In my book, Christianity
as Mystical Fact, I have pointed out that even while
external history ran its course a change was taking place; and it
has there been my object to show how the whole plan and design
underlying human evolution was such, that when the turning-point
was reached which marked the birth of Christianity mankind was
already prepared to enter upon a new era. This change had come
about because of all that man had experienced and absorbed
through repeated reincarnations, and through knowledge gained
from initiates concerning the Spirit-World. From then on he would
have the power of upliftment to spiritual heights within his own
innermost soul, which could henceforth rise of its own effort,
free from all external influence and unaided by those means which
it was the custom to employ in the by-gone days of the
mysteries.
According to the views which we now hold, the
most outstanding event that came to pass in Palestine, in
connection with the spiritual progress of mankind was the final
perfecting of the soul, so that it should be fitted for what we
might call Self-Initiation. This ultimate consummation had been
approached gradually and the necessary preparation had extended
over possibly hundreds of years; yet the end came just about the
very time when that special turning-point was reached which
marked the beginning of the Christian era. The soul was then so
far perfected that it was ready for self-initiation, during which
act it would be merely guided by those having knowledge of the
true path and of the trials that must be endured; henceforth
self-initiation might be achieved without external aid rendered
by Temple priests, or by leaders having understanding of the
mysteries. And further, through the founding of Christianity all
those other rites and observances which were performed time and
time again in the innermost sanctuaries of the Temples, memories
of which are still preserved in Legends, Myths and Mythologies
connected with folklore, are found to have a place in that Grand
Plan which underlies the world’s history.
If we would indeed understand the Gospels, we
should ask ourselves the following question: — ‘What
experiences were essential to a candidate for initiation in the
days of the ancient Persians or Egyptians, who desired so to
uplift his soul that it might gaze directly upon the
Spirit-World?’ Injunctions concerning such matters were
clearly set forth and formed the basis of what we might term a
Ritual of Initiation. These commands and instructions covered a
time extending from a certain event designated by some as The
Baptism, and by others as The Temptation, up to that moment when
the soul was led forth and blessed with a true discernment of the
spiritual realms. When we compare such Initiation Rituals with
the most important statements contained in the Gospels, then (as
I have shown in the book to which I have just referred) we find
that in the Gospels there appear once again detailed narratives
concerning ancient initiation ceremonies, but here the
descriptions have reference to that great outstanding historical
character, Jesus of Nazareth. It further becomes clear that
whereas in previous times an Initiation Candidate was raised to
spiritual heights in the seclusion of the Temples of the
Mysteries, Jesus of Nazareth, because of the course which history
had taken, was already so far advanced that He not only
remembered His experiences in the Spirit-World and thus brought
enlightenment to humanity, but He became unified in spirit with
One, to Whom no earthly being had as yet become united, namely,
The Christ-Being. Thus we find a great similarity between the
narrative of the spiritual development of Jesus of Nazareth up to
that moment when The Christ entered into His soul and during the
following three years when He drew inspiration and wisdom from
this Divine source, and the descriptions of the wonted course of
the ancient forms of initiation.
In the accounts which tell us of all the trials
and experiences which Jesus of Nazareth underwent in those olden
days, we find the events connected with His initiation clearly
marked by the magnitude and Godlike nature of the spiritual facts
which underlie the historical descriptions. This is especially
noticeable in the Gospel of St. John. While in previous times
countless aspirants had taken part in the sacred rites, they had
only advanced to that point when they could testify as follows:
— ‘The spiritual world is a reality, and to such a world
does the human soul belong.’ But when it came to pass that
Jesus was Himself initiated, He became actually unified and at
one with the most significant and outstanding of all spiritual
beings ever remembered by former initiates; and it was toward
this supreme initiation that the ordered plan underlying all
ancient forms and ceremonies had its trend.
Thus do we behold The Mystery of Golgotha
emerging from those secrets which were hidden in the dark
mysteries of the past, to take its place in that grand design so
fundamental to the world’s history. As long as man refuses
to believe that in a certain locality and at a definite time
Jesus of Nazareth was blessed with Divine initiation, and imbued
with the spirit of The Christ in such manner that this Almighty
influence could stream forth and act as an impulse upon all
future generations — just so long will he remain unable to
realize the true import and meaning of the Christ-Impulse in its
relation to the evolution of mankind. When through the study of
the basic principles of Spiritual Science the reality of great
spiritual events such as we have portrayed is admitted, then will
first dawn a true comprehension of all that has come to human
evolution through the advent of the Christ-Impulse; and we shall
no longer degrade the Gospels by discovering in them four
separate rituals of initiation in which matters and circumstances
concerning Jesus of Nazareth are hidden away and mysteriously
concealed. When we come to understand these things rightly we
shall realize that everything which followed as a result of the
event in Palestine, held a deep significance for all later
periods in human evolution.
Now, although what we may term man’s
deepest life-centre has always been, so to speak, near at hand,
nevertheless this very life-centre was something the awareness of
which had not up to the time of that great happening really
penetrated into the consciousness of mankind. It was ordained
that through The Mystery of Golgotha men’s eyes should be
opened and a new era entered upon, in which it would be realized
that in the life-centre, the Ego, there manifests an element
which is common to both individual man and the entire
cosmos.
If we would know in what manner that great and
vital change which was wrought in the world’s history by
the coming of the Christ-Impulse, is regarded when viewed in the
light of Spiritual Science, then we must first realize that: —
Man, in respect of his being, consists of a Physical Body, an
Etheric or Life Body, an Astral Body, and deep within and
underlying all is the veritable Ego1 — that true I, which continues on from
incarnation to incarnation. Now, an awareness of the presence of
this ultimate centre of life broke in upon man’s
consciousness last of all. So that in pre-Christian times he had
no thought of its existence. Even as the Physical Body is
directly united and in contact with the Physical World, and the
Astral Body with the Astral World, so is man’s deepest
life-centre, the Ego, born of that Spirit-World which passeth
man’s uttermost understanding. Hence, that great message
which Christianity and the Christ-Impulse brought to mankind may
be thus expressed: — Seek not the Deity and the Godlike
primordial principle in the Astral Body, but in man’s
innermost being, for there abideth the true Ego.
Previous to the advent of Christianity man would
exclaim: — ‘My soul is indeed rooted in the Divine. It is
the Divine quality alone which can extend the vision and bring
unto me true enlightenment [through the powers of those who have
a deeper knowledge of spiritual matters].’ But now he is
learning to say: — ‘If thou would’st truly know
where thou canst unveil the profoundest depths of all that is
Divine and active throughout the world; then look of thyself
within thine Ego, for therein lieth the channel through which
cometh unto thee the Word of God. His voice will break in upon
thy conscious state if thou but rightly understandest that
because of the Mystery of Golgatha, the powers which are of God
have entered into mankind; and if thou wilt but realize that then
indeed was a glorious initiation truly consummated — to stand
forth as a grand historical event. But especially does God speak
unto thee, if thou but exaltest thyself and makest thy soul to be
as an instrument, able and fitted, to apprehend that which is of
the spiritual realms.’
Before that supreme act came to pass at Golgatha,
the way of those who would enter upon the life of the spirit, lay
through the deep mysteries of the Temple Sanctuaries. The actual
awakening of the Divine consciousness which speaks through the
Ego is the very essence of the Christ-Impulse; and the growth and
development of the ancient Initiation-Principle paved the way and
made it possible that this great impulse should come to humanity.
During the whole future course of evolution, because of the
Mystery of Golgatha, there will enter into men’s souls an
ever-increasing clarity of understanding and discernment of the
Divine Spirit to which man is so truly united. That same Holy
Spirit which even now speaks through the Ego, when man has indeed
freed himself from all earthly conditions and
circumstances.
He who can understand the Gospels from this point
of view will realize the wonderful evidence of racial development
and preparation for those coming events which were brought about
in the past by the powers of the Spirit-World. It will be
apparent that throughout the ancient Hebrew evolution, mankind
was ever being made ready to hear the voice which would later
speak through the deep centre of man’s being, the
Ego-centre; even as the spirit of the old Hebrew race spoke to
Judaism. But the people of other nations had heard no such voice,
for they were only conscious of the Divine Spirit as it held
converse with the soul in the case of those who were truly
initiated.
It had become clear to Judaism that the evolution
of mankind is a continuous process of development and progress,
and that deep within man’s Ego there dwell those mystic
forces which appertain to his innermost being. Hence the Jew
became conscious of this thought: — ‘When as an isolated
personality, a part of the ancient Hebrew race, I look back upon
the course of man’s evolution from the time of Abraham, and
realize that Supreme Deity who has ruled over all things from
generation to generation, there comes over me a vague undefinable
feeling that everything which is Divine and of that Holy
spiritual power which has fashioned the individual qualities of
mankind, lives in me.’ It was in this way that the separate
members of the old Hebrew race felt that they were united and at
one with Abraham — their father. But Christianity definitely
states that all such thoughts and conceptions concerning the
Godlike qualities in man are lacking in completeness and fail to
picture him in his most perfect form; even though he believe
within himself that – ‘I AM THAT AM’. A true
realization of those Divine attributes and forces which are
active deep within mankind can only come when there is a clear
apprehension of those things which are of the spirit and lie
beyond all human generations.
Therefore if we would give the above words their
fuller and truer meaning we should say: — Before Abraham, was
the I AM. This implies that man’s Ego is eternal; and that
in the beginning was the same Godlike element which has continued
on throughout all generations and will be for evermore. To this
the Hebrew would add: — ‘Look not upon that which fadeth
away and is of man’s material being, but regard only the
Divine Essence which has lived and flowed in the blood of all
descendants of Abraham, who was indeed our father. See to it that
ye shall know and discern this Holy Spirit in each one of
God’s children. But seek it not in the bond which uniteth
brother and sister, but in that which abideth in each one of you
and cometh to the light when man, in very solitude, shall know
himself in his innermost soul, and cry out, I
AM.’
Christ Jesus uttered words of similar intent and
which we must interpret in like manner; with one modification
they are as follows: — ‘If any man come to me, and
forsaketh [‘Hate’, see Luke xiv, 26] not his father,
and mother, and wife, and children, and brethren, and sisters,
yea, and his own life also, he cannot be my
disciple:2 We must not regard the
significance of the above passage as in any way conflicting with
the just claims of relationship and child love, but rather as
indicating that The Christ had brought into the world that
Principle of Divine Spirit which each individual man, because
he is man, may find if he but seek steadfastly in the very
centre of his being. It was because of this transcendent deed
that, henceforth, mankind would enter into ever closer contact
with the very heart of Christianity. Then would this most sacred
principle rise up supreme, and while overcoming all diversity and
error, bring about the realization of that universal quality
which all may discern who but look deep within.
The Gods of old were national gods — gods of the
peoples — and had relation to certain racial peculiarities. We
still find something of this nature in the East among the
Buddhists. But the God who stands revealed through Christianity
is One who will raise mankind above all human discord and
divergence, and lead him on to that which he truly is, because he
is indeed MAN. He who would gain knowledge of the fundamental
character of the Christian Doctrine must necessarily regard those
spiritual powers and impulses which have guided supreme events in
world history as realities [he cannot aver that all was
begotten of mere chance actions and purely human mental
activity]. He must break away from previous concepts of what is
basic and of primary historic import; for happenings which have
long been so regarded are in reality but upon the surface of the
world’s actual growth. Underlying and controlling all human
progress and development are beings far above man’s normal
powers of sense-perception who are just as real as is the animal
and the man in our material world. Supreme and preeminent among
those spirit mentors who govern and direct the growth and
development of mankind is THE CHRIST — that Christ, who,
according to the ancient gnosis, was active in the body of Jesus
of Nazareth during a period of three years.
Once again do we realize that Spiritual Science
has attained to a concept and an understanding that enables it to
throw light upon matters which have already claimed the attention
of external science. The latter has been forced to admit that [in
respect of The Christ] we are not merely concerned with a man,
but with a Divine Being who, while He ruled and gave guidance
must, nevertheless, in a certain sense, be considered as active
within the man, Jesus. Here, however, we come upon a situation
with which external science is unable to cope. Spiritual Science,
on the other hand, leads us to the direct contemplation of beings
thus acted upon and made subservient to divine spiritual powers,
in the manner indicated, and regards such states as of actual
occurrence; hence it can approach this sphere of modern
investigation in a proper and logical manner. An amazing feature
of twentieth-century spiritual development will be that external
science will recognize and acknowledge that the concepts of the
nineteenth century were in error, in so far as an attempt was
then made to reduce the life of Christ Jesus to a life
of Jesus of Nazareth only. Further it will be found that the
final result of all research in this field will prove that in
Christ Jesus we are concerned with a God; and when any
science proclaims this truth it is a sign that it has begun to
follow the true path. Spiritual Science would merely add that if
mankind once admits the verity of the above statement, it may go
forward ever assured that it is upon a certain and absolute
foundation. The concept expressed in the above assertion is
certainly in direct opposition to that material monistic cosmic
conception, which has been formed in modern times.
In two of my previous lectures to which I have
already referred, namely, ‘The Origin of
Man’, and ‘The Origin of the Animal
Kingdom’, we have seen that Spiritual Science was in
complete accord with the actual facts brought to light by
external Science. We would here say that in the matter we are now
considering, Spiritual Science is again disposed to associate
itself with the results of conscientious scientific research; but
where there is doubt and divergence, it will be found that
external Science will fall short of that goal which may be
reached through the methods of Spiritual Science. In these days
man regards human life and human understanding, as they appear to
him in the physical world, as if they were irreconcilable with a
closely associated and actual outer spiritual realm. He further
believes that at the uttermost, man’s greatest fault can
only lie in forming wrong conceptions of the material world, or
in doing something which is looked upon as detrimental or
malicious, and which does not conform with outer and apparent
progress.
It is the custom at the present time in
connection with the existing cosmic concept, to seek the origin
of phenomena only in that which is close at hand; and it has
become more and more clear the further man penetrates into
spiritual life, that a point has now been reached with regard to
this method where a complete change in ideas has become
necessary. Both natural science and history have come to a stage
where there is a definite scepticism concerning all spiritual
matters, and these external sciences are now merely employed in
collecting and associating outer perceptual facts, wholly
regardless of that underlying spiritual reality which may be
apprehended in all phenomena capable of sense-perception. One
might almost say, that our present period has reached a point
where scientific thought must be reversed, and assume a directly
opposite attitude. The soul, through its constant inner striving,
will in the end lead ultra materialism and ultra materialistic
monism to adopt a concept, which as yet has played but a small
part in man’s ideas concerning the cosmos. But in future
investigations into the origin of things there will enter
thoughts and ideas, so far, not generally accepted.
In my two works,
Philosophy of Spiritual Activity
and
Truth and Science,
I have explained that man has been
compelled to assume that the position in which he finds himself
relatively to the world, is not his true position; and that he
must first undergo a development of inner-life so that he may
recognize reality in natural phenomena, in order to be able to
place himself in just and ethical relation to such phenomena.
Further, in the mind of man there must dawn a clear understanding
of the fundamental idea in redemption in addition to mere
apprehension of causative factors in life. It will be a task of
the twentieth century to gain general acceptance of the concepts
pertaining to Redemption, Deliverance and Reincarnation, among
the external sciences. The position which man has himself assumed
as expert and judge of the world does not represent reality; for
he can only arrive at true concepts after he has freed himself
from his present false ideas, risen to a higher standard of
thought, and overcome those barriers which cause him to view all
things in distorted and unreal form — such a consummation would
be Perceptive-Redemption.
Moral-Redemption comes about when man feels that
the position which he occupies in his relation to the world is
not his veritable standing, and when he realizes that he must
seek a path leading over those obstacles which tower above him,
blocking the way to all things appertaining to his true place in
life. Concepts of the soul’s rebirth upon a higher plane,
will yet be evolved from the wonders which come to light through
the investigations of natural science, and the results of
historical research. Man will then know, if he pictures the world
as in a photographic image and conjures forth a vision of the
scientific and historic progress of mankind, that this vision
does not represent the material world alone, for underlying all
human advancement there is clear evidence of a mighty spiritual
plan of earnest training and development. He will no longer
believe that the world as depicted by science is a mere physical
creation, for he will realize that God’s laws are ever
operative in such manner as to bring about his gradual
unfoldment. If only natural science would extend its sphere of
action beyond a mere portrayal of the perceptual world and
rightly educate mankind, so that the human soul might break away
from a position which is untenable, and rise to a state which
would permit of its rebirth into a more exalted life — and if
man could but know how glorious would then be the freedom from
that restraint which ever hinders his upward progress, he would
indeed have developed within himself those things fundamental to
a true world concept of the Christ-Impulse. He would realize that
he has power to look back into the grey mists of the past, to a
period to which we have often referred, when his true being dwelt
in a purely spiritual realm, later to descend into the material
world that he might there of his own effort further his growth
and advancement. Then would mankind understand the reason why it
became imperative, that at a certain definite period in earthly
progress a complete change of thought, a reversal of ideas, be
brought about; he would know that it was in order that all might
be empowered to tear themselves away from those false deceptive
material concepts, which have entered so deeply into man’s
consciousness. It is the Christ-Impulse which has checked
man’s fall, and has saved humanity from being utterly
immersed in those things which are but of the material world [and
have neither value nor reality].
With respect to the evolution of humanity, The
Christ is to be regarded objectively as the [Divine Principle]
which is the source of our experience of a sacred power and
quality entering the soul when reborn, and freed of all those
primal transgressive tendencies which seek to find expression
when man is associated with external earthly progress. It is this
most holy essence, flowing in upon the world, which is indeed
that manifestation we know as The Christ.
If the twentieth century would but regard the
glorious realities of man’s inner life in a serious light
it would understand the Christ-Event, and no more be in conflict
with the concept and verity of those happenings which take place
during the soul’s rebirth into a higher sphere. Spiritual
Science would then prove that the same actual principles underlie
all historic progress and development, as obtained in the case of
external natural phenomena and occurrences. With regard to
man’s ideas concerning the cosmos, he has fallen into that
very error which finds expression in the words of Schopenhauer:
— ‘The world is my own conception.’ This statement
implies that we are surrounded by a universe of colour, sound,
and so forth, dependent entirely upon the action of the eye and
other sense organs for its being. But if we seek to comprehend
the world in its totality, it is not true to say: — ‘All
colour has existence only in virtue of the physical constitution
of the eye.’ For the organ of sight would not be there, if
the light had not first conjured it into being. If, on the one
hand, it is true that the sensation of light be determined by the
eye’s structure, then, on the other hand, it is equally
true that the eye has been created by the light through the
sun’s action. Both of these verities must therefore be
involved in one incomprehensible reality. Thus do we realize the
truth underlying Goethe’s words, when he says: —
‘The eye must thank the light for its
being.’
From animal matter the light has brought forth a
corresponding instrument suitable to receive its impressions.
Thus has the eye formed itself in the light, so that it may be
sensible of its touch in order that the illumination which is
within may meet and blend with the rays which come from without.
Even as the eye has been fashioned through the light’s
action, and apprehension of the latter comes through the agency
of this organ of vision, so was the fulfilment of man’s
inner Christ-Experience and rebirth of soul, brought about by
that supreme Christ-Event — The Mystery of Golgatha.
Spiritual Science tells us that before the advent
of the Christ-Impulse, such inner experience could occur only
under the stimulus of an external influence wrought through the
agency of the mysteries, and not as is now the case, through a
form of self-initiation induced within man’s very
being.
There is a certain similarity between the
relation of the colours and the light waves to the eye, and the
profound mystery of the inner Christ-Experience; for as the eye
apprehends the bright radiance of the light, so in man’s
deepest being does he become conscious of the Divine Essence —
The Christ. That his soul can rise up, and of its own effort
transcend all previous limitations, is now possible because the
resplendent sun — that grand Mystery of Golgotha — has shed its
glorious rays upon the world’s history. If it were not for
that supreme objective event, and the objective Christ, there
could be no such mysterious subjective inner experience as will
enter into the life of mankind during the twentieth century, to
be regarded earnestly and from a truly scientific
stand-point.
The twentieth century will see the dawn of those
conditions necessary to a veritable understanding of the
Christ-Impulse. It will be proved how absolute was its reality as
a Divine centre of spiritual radiance, shining forth with a light
which awakens an inner realization of that great truth reflected
in Goethe’s words: —
‘Who overcomes himself, doth conquer that
dread power
Which holds all beings closely bound –‘
Now, because of that spiritual bond between
man’s latent capacity to overcome self, The Mystery of
Golgotha, and the glorious Christ-Impulse, it follows that only
by thus conquering can man know his being as it truly is, and
knowing, he will henceforth regard his earthly nature as a
quality from which he must be wholly freed. Further, he will
realize that the attainment of a true standard of conduct and all
genuine cognition and discernment can alone come to one who has
sought and found redemption. It will be through an understanding
of inner salvation that mankind will at last learn the true
meaning of the concept of redemption as related to life’s
historic evolution.
Finally, we would say, that during the twentieth
century there will spread abroad a great illumination which will
bring to humanity a clear comprehension of the Christ-Impulse,
and this new knowledge will be in complete accord with the
significance of Goethe’s fuller message3: —
‘Who overcomes himself, doth conquer that
dread power
Which holds all beings closely bound — and he shall
rise.
First dawns the glorious truth in that glad hour;
That truth by which, through Christ, mankind shall gain
God’s prize.’
Notes for this
lecture:
1. See
lecture on Moses; footnote 2.
2. What is here
implied is that the longing to be at one with the Christ Spirit
which came into the world through Jesus of Nazareth, should be so
intense that each of His disciples must be ready to sacrifice all
ties of human love so that he may devote his life and being to
the absolute service of THE CHRIST Who manifests within. Judging
from the context the word ‘Hate’ which is in Luke
xiv, 26, would appear to be of doubtful origin. [Ed.]
3. Von der
Gewalt, die alle Wesen bindet,
Befreit der Mensch sich, der sich überwindet,
Und in dieser Uberwindung sich selber erst in Wahrheit
findet,
Wie die ganze Menschheit in Christus sich selber in Wahrheit
finden kann.’