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VII - Christ in His Relationship to Mankind and the Riddle of Death
September 12, 1922
Yesterday I tried to explain how man, who as a
soul-spiritual being has been living in the spiritual
world during pre-earthly existence, makes his transition to the
physical earth. If we want to place before our souls the very
real intervention of the Christ and the Mystery of Golgotha in
the evolution of earth-humanity, it is absolutely necessary to
acknowledge the pre-earthly existence of man and thus come to
understand the eternal essence of his being. For, in
order to comprehend the actual nature of this Mystery, we
must be able to follow this Being, the Christ, Who belongs to
the spiritual worlds, in His descent from extra-terrestrial
regions right down into earth existence. This Being had lived
only in those regions where we too spend our pre-natal
existence until the time came when in the man Jesus He took on
an earthly form and began his earthly activity.
If
man wants to arrive at such an understanding of the Christ and
the Mystery of Golgotha in relation to the event of human
birth, of which I spoke sketchily yesterday, he must bear in
mind first of all that man's soul constitution and his inner
experience have passed in the course of mankind's
evolution on earth through most significant and important
transformations. Today, people often assume that the soul
constitution, and those states of consciousness in which modern
man finds himself in waking and sleeping, have always belonged
to humanity, at least essentially, since human history began.
At most, the world view arrived at in natural scientific
cosmology points back to a primitive half-animal-like form
possessed by early humanity, as we shall be discussing
presently. Such a being's inner nature would of course have to
be pictured as different from the thinking, feeling and willing
of today's human being. But the transformations that
man's consciousness, his whole inner soul structure, have
passed through since the primeval times of earth evolution, are
rarely pointed out today; yet in these transformations there
lies something immensely important and substantial.
When we go back to ancient times of human evolution — we
need not go back to the most primeval but to about the second
or third millennium before the Mystery of Golgotha — we
find that mankind had a quite different consciousness, a quite
different configuration of soul, than later on. The pronounced
difference that exists between waking and sleeping in man today
did exist at that time, but it was not the only aspect of the
daily change in human consciousness. Today man only knows the
states of waking and sleeping, and between them, dreams. While
we are aware of a certain content in dreams, we must admit that
it is often misleading. In any case, this dream content does
not point to any reality that man can control directly with his
day consciousness, although he certainly can indirectly. But
apart from these three states of consciousness, of which that
of dreams is most questionable, at least as far as gaining
knowledge is concerned, an intermediate state existed for
ancient humanity. It was neither that of dreams, nor of
full wakefulness. Nor was it a condition of deep sleep, or
half-conscious dreaming as we have it today. Rather, it was a
pictorial “waking-dreaming,” as one might put it.
Pictures flowed within it as thoughts run today through our
waking consciousness. These pictures were similar in form
to our dream pictures, but what they contained pointed to a
pronounced supersensible reality, as our perceptions
point to a physical reality. Just as we know, when we see a
physical being with colors and shapes, that it is a physical
reality, so did ancient man experience pictures which moved
freely and lightly in his consciousness as our dream pictures
move in ours, except that it was impossible to doubt that their
content pointed to a spiritual reality. Just as today, when our
eyes perceive something, we know with certainty that something
physical is out there, so did a man of the past know that he
perceived something spiritually real when such images passed
through his consciousness.
Among what ancient man experienced as spiritually real there
was also an echo of pre-earthly existence. The human being of
that epoch simply had every day in his soul inner experiences
that proved to him beyond all doubt that he had lived in a
soul-spiritual condition, in a purely spiritual world, before
entering earthly life. Men of this ancient time knew of this
throughout their lives. They therefore accepted as fully
evident the existence of an eternal core of man's being, and of
an extra-terrestrial world to which they belonged as much as
they belonged to the terrestrial world. Those who, as initiates
of the mysteries, were initiated in the more profound aspects
of these truths were able to speak to their followers out of
their initiation science in such a manner that these faithful
could arrive at the conviction that they looked into an
after-image of their pre-earthly existence, and at the
same time into a spiritual world to which man belongs with the
eternal core of his being. This, they felt, was a gift of grace
bestowed by that spiritual being whose physical image is the
physical sun we see in the sky.
Thus, someone who accepted the old mystery wisdom could say: I
look up to the sun, but this outer, physical sun is only an
image of a spiritual sun being. This spiritual sun being
permeates the spiritual world from which I myself descended to
an earthly existence, and the power of this sun being has
endowed my soul with that faculty, which brings it about that
among my soul experiences during the sojourn on earth, I also
have this, namely, that in looking back upon my pre-earthly
existence, I can be sure of the eternal core-being in my
soul.
For
a man who, in ancient times felt the grace of the Sun Being,
human death on earth was no special riddle. He was supported by
the power of his initiates and knew of his pre-earthly
existence and of his own external nature. He realized that
death concerned only the physical human organism. He knew of
something within him that had at the beginning of his earthly
life descended into his physical organism. For him, death was
an event that did not touch his inner being. He knew of it
through his outer form of consciousness.
This was the soul condition of human beings in ancient epochs
preceding the Mystery of Golgotha. In those epochs, the secret
of birth lay open to a vision turned inward that was striving
toward the grace of the Sun Being. While they could comprehend
this secret of birth, the riddle of death was not yet present
in the manner in which it existed for men of a later time. I
shall speak in the second part of this lecture about how all
this changed in the course of time.
This consciousness of ancient mankind that lived in
pictures — and the way it affected the remaining
soul constitution — was aware of the soul in such a way
that the active, intense ego consciousness, possessed by
mankind today, could not yet arise at that time. Man had
insight into his own eternal essence but lacked a pronounced
inner sensation of his ego-hood. Nor would he ever have
achieved it if that ancient picture consciousness had
remained with him as his endowment. But in fact, it ceased.
Just when the time for the Mystery of Golgotha was drawing
near, it gradually dimmed, to be replaced increasingly by the
kind of ordinary consciousness we possess today, with its sharp
contrast between sleeping and waking, and, in between, the
dubious world of dreams. Mankind had lost that part of
self-knowledge that looked back in direct vision to pre-earthly
life and with it to the eternal core of man's being. But this
was precisely what was necessary if man was to reach gradually
his full ego consciousness. Although in that middle
period of human evolution, around the time of the Mystery of
Golgotha, full ego consciousness had not yet appeared in
all mankind, it was being slowly prepared. With it people were
confronted in full measure and with great intensity with the
riddle of death. For they no longer knew anything through
direct vision about the world from which they had descended
into earthly existence.
In
the age when humanity passed through this stage of its
evolution the Christ appeared, descending out of the same world
from which the human soul always descends again to birth, and,
through the events of Palestine, united Himself with the man,
Jesus. At that time the old traditions, namely the old
methods of the initiation centers were still preserved.
Although they were but a vestige of the ancient
initiation, even in their weakened form they could still lead
to a knowledge concerning the way the spiritual world looks and
the kind of connection man has to it. The initiates of that
time could address those willing to receive their words and
say: The Sun Being, He who formerly bestowed grace upon men by
granting them a vision of an after-image of pre-earthly life,
He whose physical reflection is the physical sun, this
Sun Being has descended to earth. He lived, or has lived in the
man Jesus. He took on a physical body in order not only to
remain connected from this time onward with the spiritual
world, in which man lives between death and a new birth, but
also to live within human evolution on earth itself.
Out
of the remnants of the old initiation, the initiates, who were
contemporaries of the Mystery of Golgotha, spoke about the
secret of the Christ to those who were willing to accept it and
had confidence in them. Those who had this trust could learn
how the Christ had entered an earthly body, so that not through
some kind of teaching but through His deed He could resolve the
riddle that only then affected humanity in full intensity
— the riddle of death. The initiates pointed out to the
people that the Christ had come in order to solve the riddle of
death on earth in a way suitable for man. For at the time when
the Mystery of Golgotha took place in the earth-realm, those
who possessed the vestiges of the ancient methods of initiation
spoke above all else about the spiritual being of Christ as He
appeared in the spiritual world. The path was described which
the Christ, Who never before had descended to earth existence,
had taken from the spiritual world down to earth. In all these
descriptions given by the initiated contemporaries of the
Mystery of Golgotha, the main teaching was about the way the
Christ descended into the man Jesus and Himself became man in
him. At that time people did not merely refer to the historical
Jesus and ask: What position does this historical Jesus occupy
in human evolution? — Ordinary consciousness was, after
all, faced with him. Some of his contemporaries were in direct
contact with him, while those who came later were aware of him
in their physical sense consciousness through historical
tradition. But those who knew something about the spiritual
worlds because of their knowledge of ancient initiation
science could say: That Being Who was once looked upon as
the lofty Sun Being, the bestower of the grace we described,
has taken the path leading to the earth and to the man Jesus.
He has then passed through the Mystery of Golgotha, because man
could no longer consciously see into pre-earthly life and so
was unable to solve the riddle of death. Indeed, he could no
longer be aware of this Being at all — the lofty Sun
Being Who, by giving men the vision of the after-image of the
world in which they had lived before birth overcame earthly
death. This Being Itself descended to earth, took on human form
and went through the Mystery of Golgotha in order, through what
the event signified, to give back to men on earth — but
this time from outside — the after-image of pre-earthly
life that in earlier times He had been able to impart to
them for their inner soul life in the form of pictures. It was
in a manner somewhat like this that the initiated
contemporaries of the Mystery of Golgotha expressed
themselves.
Formerly, man through grace was blessed with a capacity in his
consciousness that enabled him to experience his eternal
essence directly when he looked back into his life before
birth. But he had to develop further. He had to develop a clear
earthly consciousness that could only be kindled and developed
by means of the sense world. This is what caused the old
consciousness, by means of which man had formerly been able to
recognize his eternal nature, to recede. But that Being, Who
had earlier enabled man to perceive his own eternal being from
the spiritual world, accomplished the Mystery of Golgotha after
His descent to earth so that man, by perceiving and
understanding this event, might himself experience from outside
what earlier he had experienced from within. From the Christ on
earth man is to experience further what he had earlier
experienced from the spiritual world through Christ.
In
the third part of this lecture I shall explain the
significance this had for the further course of mankind's
evolution.
* * *
The
vestiges of the old initiation methods through which the
initiates at the time of the Mystery of Golgotha, and even
their successors, were able to speak correctly about the
descent of the Christ and the path He took until His
embodiment in the man Jesus — these vestiges
continued until the fourth century A.D., though weakening
increasingly in regard to the effectiveness they had for
mankind. By that time, they had ceased to call forth in the
human organization the kind of capacities that afforded
reliable insights into the spiritual world. Mankind now entered
a period of its evolution in which it was chiefly dependent
upon the perceptions and views that can be attained only in the
sense world and upon a thinking based on impressions and
observations in this world. This period of humanity's
evolution, lasting several centuries, brought about what
I have just indicated as the development, the unfolding of ego
consciousness.
One
cannot study history correctly unless one is able to see during
the period from the fourth to about the fifteenth century A.D.
how ego consciousness gradually takes form among civilized
peoples. Of course, precursors of this developing ego
consciousness also lived in earlier times, but
fundamentally there is a great difference between even
the most educated, cultured person of the fourth or fifth
centuries, and one of the fifteenth or sixteenth. A person who
can see — I wouldn't even say, into the soul of
Augustine, whose ego consciousness can be studied quite clearly
in a psychological way — but let us say someone who
can look, for example, into the soul of Scotus Erigena in
the ninth century, sees how the ego consciousness, possessed
later by the simplest person, was only just beginning to
develop and form itself. At the same time, the old kind of
vision was ceasing through which it was possible, for instance,
to develop alchemy, which represented an innate fusion between
what the eyes see and the soul experiences when it contemplates
things in the external world. Pure sense observation, as the
basis of human knowledge, arose first about the fifteenth
century. In this turning of man to mere sense observation
— which reached a high point in the age of
Copernicus,
Galileo
and
Giordano Bruno
— to consciousness of the sense world, there also came
into being the ego consciousness.
Ego
consciousness, however, caused insight into the spiritual
worlds to fall into the depths of darkness. The old perception
of the mysteries, the initiation knowledge, had faded away by
the fourth century A.D. and scarcely a trace of it continued in
the ongoing stream of civilization. For what persisted of this
knowledge was well hidden, and remained almost unknown to
people in general, even to scholarly Occidental peoples.
Initiation science had no real influence on general
culture and civilization. It, therefore, could throw no light
on the path taken by the Christ from the spiritual worlds
to mankind on earth, as was still possible in the first
Christian centuries, even though that had been but a vestige,
but nevertheless a vestige of the old initiation science.
As a result, it was only the historical Jesus who was
recognized by mankind, even by learned men — that Jesus
of whom history tells, a history which did not add to this
historical Jesus, either by means of direct human vision
or by teachings of initiation, the picture of the Christ Who
was united with him.
Thus, for these centuries, the Church's development could not
do otherwise than refer its believers ever and again to the
historical Jesus, bringing the picture of him to life.
Concerning everything, however, that those men, who knew
something real about the spiritual world, could still speak
about in the first Christian centuries, nothing could now be
directly known. Only what was preserved by tradition from
those times when there still existed human souls who really
knew about the spiritual world from initiation science, only
what had been preserved by tradition from old Christian
knowledge — only this could be established by the Church
in the form of dogmas concerning the Christ. No reference was
made to those who still retained a view of the spiritual
content of these dogmas, which were made the object of
mere faith.
During the time when knowledge became increasingly perfected
and extensive in regard to the sense world, alongside
this knowledge of the sense world a content of dogmatic faith
was placed, a dogmatic content that related to the Jesus figure
only by means of an outward determination.
This Jesus figure had become established in mankind's ordinary
consciousness and had assumed form. This attitude then
continued on through the seventeenth, eighteenth and nineteenth
centuries and finally led to a theology purporting to be
Christian but concerned only with the man Jesus, because as a
result of historical tradition ordinary consciousness was
only aware of him.
Meanwhile, the consciousness that had developed
experience of the ego and which had investigated the laws
of the sense world had less and less inclination to abide by
the established contents of faith. It was especially the
leading personalities in whom the new consciousness had
developed the most, who became emancipated from inclinations
toward faith and thus the Christ. So it happened that in the
nineteenth century the supposed Christian theology, which
had completely lost all knowledge of the Christ in favor of
Jesus and spoke only about “Jesus of Nazareth,”
came to a special prominence. It wanted to recognize Jesus as a
man only, although perhaps the most eminent one who had
appeared in human evolution.
In
the first Christian centuries, out of the vestiges of the old
initiation wisdom, the attempt had been made to describe the
path leading from the perception of the Christ Being to his
incorporation in Jesus of Nazareth; in order to
understand the Mystery of Golgotha, one started with
Christ and later arrived at Jesus. By the nineteenth century,
one began with Jesus, who was looked upon at first as a man,
and tried to come from Jesus to Christ. But that was the path
that as a matter of course led in the end either to the
admission (or the refusal to admit) one's inability to rise to
the Christ from the historical Jesus of whom ordinary
consciousness alone was aware, the “simple man”
Jesus who had lived in Palestine.
This situation can be changed only by modern initiation as I
have characterized it in its main outlines in the past few
days, which can lead to imagination, inspiration and
intuition in a new form. By means of this new initiation
wisdom it is again possible to go beyond the merely historical
image of Jesus to a direct view of man's pre-earthly existence
and the world in which this existence is spent. It thereby
becomes possible to behold the Christ in His super-earthly
spirituality and then, proceeding from Christ, to understand
Jesus and thus the nature of the Mystery of Golgotha. The path
that modern theology has taken, which, in emphasizing
Jesus, has lost the Christ, can be reversed. Out of
spiritual perception, men again can recognize the Christ,
and through the perception of Christ behold Jesus in whom the
Christ became Man. With this Christ perception, gained in the
spirit, they can then contemplate the Mystery of
Golgotha. Through anthroposophical perception, the
Christ, Who for one branch of modern theology has already been
lost, must now be recovered. I will explain in the fourth part
of today's considerations what this signifies for man's inner
development.
It
has already been mentioned that through the lighting-up of ego
consciousness the riddle of death confronted the human soul.
This had to happen because, since the ego had become present in
full clarity in the inner soul experience, man's physical
organism thereby had become the actual basis for this ordinary
human consciousness. This ego-permeated consciousness had
its foundation in man's physical organism, and man learned to
feel instinctively how only what has its foundation in the
physical organism can be experienced by the soul. No
longer did he see the eternal essence of his being through a
direct picture consciousness. It was precisely his ego
consciousness, his highest faculty in earth life, that drew his
attention exclusively to his physical body and showed how this
body, because of its constitution, could allow his
ego-saturated consciousness to light up. In this state of
consciousness we cannot say that there is anything in our soul
that we carry through the gate of death.
It
was precisely the ability of a retrospective view into
pre-earthly life, which had been given to an older humanity by
the grace of the lofty Sun Being, that had enabled ordinary
consciousness to see forward into what is beyond death. Now,
consciousness had become especially clear because, to its full
extent, it had become an experience of the physical organism.
But because of this man could not help saying to himself: You
possess powers to brighten and illuminate your consciousness,
but they come from the physical body. This body disintegrates
at death. In this, of which you are aware in your ordinary
consciousness, you perceive nothing of what can carry you over
into another world. Something of this nature may exist —
but with your ordinary consciousness you sense and know nothing
of it.
This mystery of death had appeared with special intensity in
the first Christian centuries when human beings were still more
sensitive to these questions. The initiates, however, had drawn
the attention of humanity to the Mystery of Golgotha, and
in the following centuries, as Christianity evolved, its
leaders had likewise directed humanity to that Mystery through
their dogmas of faith. What was this Mystery to signify for
man?
A
person who can attain an inner person-to-person
relationship to the Christ on earth, who can acknowledge
and accept the Mystery of Golgotha, must take something into
his consciousness that no material sense world can supply. It
is precisely the person who looks most deeply into the
constitution of the sense world who must deny the Mystery of
Golgotha, for no understanding of this Mystery is
possible to a comprehension derived from the senses. If,
however, he can receive it into his heart, if he is then
able, by means of a power of understanding rooted in the human
soul (Gemüt), to grasp that event consummated only once in
earth's evolution — an event comprehensible only out of
the spirit — then, in his ordinary consciousness, he
tears himself away from mere sense comprehension, which in its
special clearness and intensity is precisely the essential
feature of ego consciousness.
No
one who wishes to remain only in the world of the senses can
come to an understanding of the Mystery of Golgotha. By
contrast, if one renounces any understanding of the Mystery of
Golgotha based on sense perception and acquires instead a
relationship to if of faith and acknowledgement, if one
looks up to the Mystery of Golgotha in an attitude of
pious veneration and attains to an understanding of what Christ
became for humanity when He came down from a spiritual
existence into earth life, then one rises above the mere
understanding of the sense world with the aid of that very
power which, though it is itself a part of earthly
consciousness, nevertheless constitutes man's highest
faculty. Man thus generates and unfolds a force in his
ordinary consciousness that does not spring from his own
natural development. He must deepen himself inwardly and
intensify his consciousness if he wants to go beyond his
understanding of the sense world and develop enough strength to
allow the spiritual significance of the Mystery of Golgotha to
become a truth for his soul.
If
we renounce all understanding based on the senses and
acknowledge the truth of the Mystery of Golgotha; if we
recognize that the Christ really did once live on earth in
Jesus, and that in the Mystery of Golgotha a real, heavenly,
super-earthly deed of enduring significance was accomplished in
the midst of earth existence — then, by recognizing this
truth we succeed in replacing that force that was once a part
of ordinary consciousness but has now been lost.
In
times past, the power to look back into pre-earthly life was
present in ordinary consciousness, and out of this vision
consciousness gained the strength to carry the soul through the
gate of death. This power which now was no longer there was to
enter into the soul through the Mystery of Golgotha; it was to
enter through the strengthening that could occur in the soul,
if, through inward soul experience, a person confessed to
the truth of this Mystery. Then, as the saying of Paul,
“Not I but the Christ in me,” came to life in man
himself, the Christ, with the power that streamed out from His
deed on Golgotha, could carry man beyond the point where,
merely because of the condition of his consciousness,
physical death could leave him. By these means, it was possible
to regain a power of which man knew that with it he was able to
reach beyond the portal of death.
How
the mysteries of death, the opposite of the mysteries of birth,
of which I spoke yesterday, can be described further in
relation to the Christ Being, will be the topic of
tomorrow's lecture.
Today, I would like to close my remarks by referring to what an
old initiate said to those whose souls — as early as the
first Christian centuries — were confronted with this
whole riddle of death. He said: “Behold the
condition of the human body, now that man has arrived at the
use of ego consciousness. In this stage, the physical
body conceals man's total entity. Since the unfolding of ego
consciousness, man is so constituted that in and through his
physical body alone he could never take hold of that element in
him that belongs to the spirit. Look,” said such an
initiate to his followers in the first Christian centuries,
“look at the physical human organism just when the stage
is reached when it is to offer the highest potentiality for ego
consciousness; it turns out to be inadequate. The physical
organism is therefore sick; it would be healthy only if it
could give to man a consciousness of his spiritual
significance. This physical organism developed in such a way
that from the beginning there was sickness in it in relation to
the life of the spirit. For this reason, the Christ descended
and passed through the Mystery of Golgotha, not only as a
teacher but as the Physician of the soul, Who, through man's
soul, heals him from what has fallen ill in his physical
organism.” This is how those initiates of the first
Christian century — who are no longer acknowledged by
today's theology and who have been erased from memory —
presented the Christ as the Physician of the soul, the Healer,
the Savior of mankind. In presenting Him thus, they gave Him
his due place as the true meaning of the whole of earth
evolution. They showed how man's evolution took a
descending course, descending to the point where his physical
organism became completely corrupt and useless for the highest
tasks of human consciousness. Then the Divine Savior as the
Physician of the soul intervened to heal the relationship
between man's soul condition and the divine-spiritual world.
Thus, through the initiates of the first Christian centuries, a
deeper understanding of the Christ came into being, namely,
that of Christ as the Soul Physician of the world, the Healer
of mankind, the Savior.
Because of all this one can say that in ancient times, before
the Mystery of Golgotha had taken place on earth, the initiates
could speak to wider circles of humanity, who were open to
their teachings, about a spiritual, a divine existence
that permeated and was the foundation of all sense existence.
If man brings this teaching to life again in modern
consciousness through imaginative insight, then, what otherwise
is an abstract, thought-out philosophy is enlivened — not
only in the sense I have earlier characterized it here, but by
becoming permeated by Christ. By means of the knowledge through
which modern imagination leads men again to an insight into the
spiritual world, philosophy is filled with the Christ. What
once existed in ancient humanity, namely, the awareness
of the Divine-Spiritual Father of all physical existence can
awaken in humanity again. It was basically toward this Divine
Father-consciousness that the ancient, pre-Christian initiates
strove along with the rest of mankind. In the highest grade of
initiation in the mysteries, the initiate represented the
Divine-Spiritual, Cosmic Father, and was called “The
Father.”
If
man allows this conception to arise in his mind, what may be
called a Christian philosophy comes into being.
Furthermore, through modern inspiration, he becomes
acquainted with what was already prophetically expressed
by the initiates of the early Christian centuries, who still
possessed vestiges of an ancient inspiration. He learns to
perceive how a Divine-Spiritual Being, the Christ, descended
out of spiritual worlds, placed Himself into man's earthly
development, and thus constitutes in Himself the fulcrum of
this evolution. A meaningful content is thus brought into
humanity's earthly evolution and its laws when man learns
through the Mystery of Golgotha to link this evolution to the
cosmos by means of looking up to the cosmic Christ Being.
Further, man learns to recognize how earthly evolution has been
a concern of heaven, how the cosmos has cared about the affairs
of mankind. In this way, the nature of that cosmology, which I
have always characterized here as a spiritual cosmology,
is extended so as to become a Christian cosmology.
If,
then, man achieves a living relationship to the Christ and the
Mystery of Golgotha in the sense of the words of Paul,
“Not I but the Christ in me,” the Christ, by
helping him solve the riddle of death, leads him into a renewed
life in the spirit. He becomes acquainted with the new spirit,
which once again is to make it clear to mankind that beyond the
physical world there exists a spiritual world that rules,
orders and permeates the physical. He learns to know the
mission of the Healing Spirit, Who proceeds from Christ and is
sanctified by Christ Himself. He learns to know the mystery of
the Holy Spirit as the foundation for a new religious
perception.
The
Trinity, so long spoken of as a dogma, again comes to live for
man. Looking back to the pre-Christian mysteries one can say
that in these lived God the Father, Who also has a cosmic
meaning for us. Through the Mystery of Golgotha, God the Son,
in Christ, drew near mankind, and through what God the Son has
brought to humanity, the connection was established with the
Healing, the Holy Spirit. The Trinity is again a living
conception; no dogma.
Through the vitalizing of the Father consciousness there arises
a Christ-permeated philosophy. Through the vitalizing of
the Son consciousness comes a Christ-permeated cosmology. In
accordance with what the Christ referred to and has called the
Healing Spirit and has mercifully poured over mankind, a new
basis arises for a Christian religion, founded in
knowledge.
Starting from such a Christian philosophy, a Christian
cosmology and a Christian religious insight, we shall speak
further tomorrow about the mystery of death in relation to the
Christ Being and the course of humanity's evolution.
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