The Human Devachanic Body. Rick Distasi

THE HUMAN DEVACHANIC BODY. RICK DISTASI

The human devachanic body of the young man in the tomb that rose on Easter morning (Mark 16: 5-7) passed through a spiritual gestation period of nine months prior to Easter. From higher spiritual principalities beyond the realm of earth, the 17 days immediately prior to the Raising of Lazarus, on through to the Event of Golgotha (Good Friday, Holy Saturday and Easter Sunday) and the intervening nine months between these points were, as a whole, one singular, protracted gestation of a supremely, spiritually enhanced human devachanic body. Rudolf Steiner refers to the human devachanic body as the human phantom body. For nine months, a human phantom body was being prepared that ultimately appeared on Easter morning. This human devachanic body of the young man in the tomb simulated the devachanic body of the Risen Christ. Mention is often made of the Resurrection Body of Christ that also consisted of the Manas, Buddhic, and Atma features of Christ. However, in the current Earth manvantara through which we are progressing, in addition to these higher bodies, it was the resurrected devachanic phantom body of John the Baptist that became the pivot point, the center point, of the Resurrection aspect of a human Being in tandem with the Resurrected devachanic phantom body of Christ.

 

The critical point of acknowledgment is the following: During the Earth manvantara, a human devachanic phantom body had to be created that reflected and simulated the devachanic phantom body of Christ on Easter morning.

 

The iconic resurrected devachanic phantom body of John the Baptist was created from out of the new etheric Linga Sarira body of Lazarus. This was the purpose of the Raising of Lazarus.

 

This new etheric Linga Sarira body of Lazarus was, in actuality, the first replica of the etheric Linga Sarira body of Christ. (Linga-sharira is a Sanskrit word that means "subtle body". It is a spiritual concept that refers to the body that is not physical, but rather ethereal and vital.)

 

It was gifted to Lazarus by Christ. At that time, the seed impetus for the eventual procreation of the New Adam countenance of John the Baptist as the young man in the tomb had been enacted.

 

What is the phantom body? Often, in esoteric literature, one will read of the etheric body and astral body. These are non-visible bodies that engulf the human physical body. They are also termed to be the Linga Sarira and Prana bodies, respectively. The phantom body is the devachanic body. It is a higher body than the etheric and astral bodies. Yet, it is rooted in the physical/mineral body. The eventual presence of the human Being will be a Being who has transcended beyond the physical/mineral body and emanates the higher true physical presence of the devachanic body, the phantom body. The true physical body is the devachanic phantom body. At this point, the mineral element has been transcended and discarded. Please see lectures five, six and seven of Rudolf Steiner's lecture series: From Jesus to Christ.  Rudolf Steiner.GA 131. From Jesus to Christ. https://rsarchive.org/Lectures/FromJ2C1973/FJ2C73_index.html

 

What transpired at the Raising of Lazarus was an enactment of the ancient Form of Initiation: The Temple Sleep Initiation. This had always been a closely guarded methodology of Initiation. Any Form of it being enacted in an open public display was punishable by death. This is why we read in chapters eleven and twelve, in the Gospel of John, of the decision by the Pharisees and the Sanhedrin to have both Christ and Lazarus put to death. The complexities of the Temple Sleep Initiation have always been kept well guarded and concealed throughout antiquity prior to the time of Christ. The Temple Sleep Initiation formulated the basis of the deed Christ had enacted through the Raising of Lazarus. However, this event between Christ and Lazarus went beyond that of a Temple Sleep Initiation. Lazarus did pass through a physical death; not a simulation of death.

 

After the Initiation and Raising of Lazarus within the public domain, those who were most concerned regarding its secrets soon after began to plot the death of Christ-Jesus. In retaliation for openly and publicly conducting this level of Initiation, those among the Pharisees and the Sanhedrin decided that Christ-Jesus and Lazarus had to be put to death.

 

During the Initiation, Lazarus received an entirely new etheric body from Christ. His previous etheric, Linga Sarira body had been dissolved. Thereby, this resulted in his death. When any person dies, it often takes 3½ days for one's etheric, Linga Sarira body to completely dissolve. This point of interest is addressed in chapter eleven of the Gospel of John when Martha conveys to Christ that Lazarus has been dead for four days. All the while, Christ had been connected with Lazarus from a distance throughout this process for three and a half days. Lazarus died on the evening of July 4th, 32 CE and was Resurrected by Christ on the late morning of July 8th, 32 CE. It wasn't until the time had come for consummating the Temple Sleep Initiation when Christ arrived at the tomb of Lazarus.

 

As an antithetical factor, there was a darker and more insidious plan of the Pharisees and the Sanhedrin that they had decided upon. This plot had an auxiliary nefarious element to it. Not only was a conspiracy put in place to execute Christ-Jesus, they also decided it was imperative that Lazarus be executed as well. Their machinations now went beyond retaliation for conducting the Temple Sleep Initiation in public. This darker plot not only targeted Christ-Jesus. It also targeted Lazarus, with the intention of terminating and extinguishing the ongoing spiritual gestation of creating and perfecting a human devachanic phantom body (John 12:10). This plot was, in actuality, a device by Ahriman. The Pharisees and Sanhedrin were most likely not aware, nor cognizant that these Ahrimanic machinations were also impending at that time. They were being subconsciously maneuvered as minions by Ahriman. The germinating apotheosic human devachanic body that was to become the devachanic body of John the Baptist on Easter Sunday morning became intricately inter-weaved with the newly born etheric Sarira Linga body of Lazarus.

 

The execution of Lazarus would have meant the termination of the human phantom body that ultimately emerged as the entelechial Form of John the Baptist/Nathan-Jesus; the young man in the tomb on Easter morning. The newly born etheric body of Lazarus, i.e., the first replica of the etheric body of Christ, was the life source for this burgeoning devachanic phantom body. Lazarus' new etheric body had to remain interconnected with this devachanic, phantom body throughout the processes of its germination and subsequent gestation. For nine months, Lazarus and John the Baptist were integrated as One.

 

In an earlier article that I had written, I commented with the following:

“As duplicates of the Christ-imbued phantom body are accessible to humans who are able to assume them in later subsequent incarnations, is it possible to suggest that the same can be said for Sorathic duplicates of the Gesmas phantom body (o mau ladrão na crucificação); a phantom body that eventually leads to a sub-human race with Sorat (Sorath) as its group anti-Spirit? In his lecture cycle, The Apocalypse of Saint John ((Lecture XII), Rudolf Steiner says the following : 'If the Christ-principle had been strangled in its germ, if Christ had been overcome by the adversary, it would have been possible for the whole earth to succumb to the Sorath principle. This, however, did not take place, and so this Being has to be content with the refuse of mankind who have not inclined towards the Christ-principle, who have remained embedded in matter; they in the future will form his cohorts.'”

Rudolf Steiner. GA. 104. The Apocalypse of St. John
https://rsarchive.org/Lectures/GA104/English/APC1958/ApoJon_index.html

 

In lecture 1 from, Reading the Pictures of the Apocalypse, Rudolf Steiner delivers the following regarding John the Apocalyptist: “ . . . he saw the 'Son of Man' as the spiritualized, purified form of the physical body, not only the etheric body, but the spiritual-physical form of 'Man,' the human Being, now purified and sanctified.” Rudolf Steiner. GA.104a. Reading the Pictures of Apocalypse.

https://rsarchive.org/Lectures/ReadApoc/ReApoc_index.html

 

Rudolf Steiner: “Now imagine that, through what we may call a mystical Christological process, man acquires a body quite other than the one he has gradually acquired in his downward evolution. Then think of each of these new bodies as having an intimate connection with the pure Phantom that rose from the grave, somewhat as the human cells of the physical body are connected with the original cell. That is, we must think of the Phantom as multiplying itself, as does the cell which gives rise to the physical body. So, in the evolution that follows the Event of Golgotha, every man can inwardly acquire something which is spiritually descended from the Phantom that rose from the grave, just as - to echo Paul - the ordinary body which falls into dissolution is descended from Adam." [Lecture VII: From Jesus to Christ]

From Jesus to Christ.  Rudolf Steiner.GA 131. From Jesus to Christ. https://rsarchive.org/Lectures/FromJ2C1973/FJ2C73_index.html

 

In continuance, prior to the full birth of John the Baptist's devachanic phantom body on Easter morning, it had to pass through all of the celestial and planetary cycles that a physical human embryo and fetus pass through over the nine months of gestation. These developmental processes of his phantom body mirrored the physical gestation and birth of the Lukan Jesus, the bifurcated twin soul of John the Baptist, 33-plus years earlier. Nine months after the Raising of Lazarus, the new etheric body of Lazarus began to release the apotheosic phantom body of John the Baptist. He later appeared as the young man in the tomb on Easter morning. He and his twin soul, the Nathan Jesus soul (the Lukan Jesus), reunited for that brief moment in time after being parted from one another since the beginning ages of the Fall. This departure of the phantom body of John the Baptist from out of the soul of Lazarus began to transpire at the time of the arrest of Christ in the Garden of Gethsemane. From that moment on, to the time of Easter morning, this extended scenario can be perceived as a parallel to the process of a birthing parturition. It was equivalent to when the amniotic sac surrounding an infant bursts. It was also the moment when the Fleeing Youth aspect, the Pleroma of Christ that had taken on a human-like Form, departed from Christ. The new devachanic phantom body of John the Baptist was then in a temporary state of hiatus while it became One with the Fleeing Youth aspect, i.e., the Pleroma aspect, of Christ.

Pleroma, refere à totalidade dos poderes divinos. A palavra significa plenitude (do grego πληρόω, "Eu preencho"), comparável a πλήρης que significa "cheio", usada em contextos cristãos como em Paulo, Colosenses 2:9.  

 

At that moment, in the Garden of Gethsemane, these bodies were enshrouded by the Divine Sophia. Hours later, at the conclusion of the Crucifixion, Christ and John the Baptist descended into the core depths of the earth. The Fleeing Youth aura of Christ and the devachanic phantom body of John the Baptist did not descend to the core of the earth. They remained together as One within the Linga Sarira etheric sphere of the earth. This remained so throughout the entirety of the events that followed until Easter Sunday morning. The night before, in the Garden of Gethsemane, they were sequestered within the aura of the Divine Sophia. Earlier in the Ministry of Christ, the Divine Sophia had united with Christ in the heights of devachan at the time of the Marriage at Cana. On Easter Sunday morning, the Divine Sophia gave birth to the devachanic phantom body of John the Baptist in conjunction with setting free from her the Fleeing Youth aspect that John the Baptist came to harbor on Easter morning. Both aspects, the Fleeing Youth aspect and the archetypal devachanic body, were conjoined and became unified with the deeply embellished entelechy of John the Baptist that was gifted to him by Christ. On that morning, John the Baptist was temporarily endowed by Christ with the incorporeal components of Manas, Buddhi, and Atma.

 

Regarding the night of Maundy Thursday, (Maundy Thursday is the Day of Jesus Christ's Last Supper with his disciples and Washing of the Feet.)  This day reminds us of the importance of humility, selflessness, and service to others.

 

 Lazarus was present at the Last Supper. Rudolf Steiner had asserted that Lazarus was the beloved disciple who laid his head upon the chest of Christ Jesus at the Last Supper (GA 264). Rudolf Steiner spoke of Lazarus displacing the position of John ben Zebedee who was the twin brother of James ben Zebedee. This likely took place soon after the Raising of Lazarus. Thereby, at that time, the twin brothers then became as one soul. By doing so, the circle of Twelve was maintained.

Rudolf Steiner. GA 264. With Introduction by Hella Wiesberger. https://rsarchive.org/Lectures/GA264/

 

Rudolf Steiner: “Among the twelve apostles, Lazarus-John himself is represented, as it were, again by another. John, the brother of James and son of Zebedee, is not an Apostle in the proper sense. James and John are in a certain sense one, they represent among the more intimate disciples of the Christ Jesus the power of the intellectual or mind soul, which has a double function in man, but is nevertheless a unity. Hence they are called 'sons of thunder', for thunder is macrocosmically the same as thought is in the human microcosm. But when Lazarus becomes John, he takes the place of the one son of Zebedee, and as such he is the one who lay at Jesus' breast at the Last Supper.” (GA 264)

One has to read the above from Rudolf Steiner with astute discernment. John ben Zebedee did not assume the soul of Lazarus. Rather, Lazarus acquired the name John in accordance to the results of the Raising of Lazarus. Throughout the Bible, we read of individuals who pass through intense Initiations of varying types. As a result, the name of the individual is changed. Jacob's name was changed to Israel. Abram became Abraham. Lazarus received the name of John as a consequence of his confluence with the soul of John the Baptist. For approximately the first two years of the ministry of Christ, John ben Zebedee acted as an intermediary 12th Apostle until he was replaced by Lazarus/John. This was likely actualized shortly after the Raising of Lazarus.

 

John and James ben Zebedee, as twin brothers, were a bifurcated soul that manifested as two individuals. They served as two Apostles prior to the Raising of Lazarus. When Lazarus assumed his place as an Apostle, John and James remained as separate individuals but, in truth, they were two halves of the same soul.

 

Some adherents of Anthroposophy have asserted that the soul of Lazarus did not return to the body of Lazarus at the conclusion of the Raising of Lazarus. Rather, their contention is the soul of Lazarus was assumed by John ben Zebedee. This is not correct. Lazarus did Rise from his grave. If Lazarus did not Rise, then one would have to ask why was he specifically marked for death by the Pharisees and the Sanhedrin. (John 12:10). It was exceptionally unlikely that the adversaries of Lazarus would have mistaken John ben Zebedee for Lazarus. Secondly, how would the Pharisees and the Sanhedrin have known that John ben Zebedee had assumed the soul of Lazarus within his own soul? If the soul of Lazarus had transitioned to John ben Zebedee, then the body of Lazarus would have remained in the tomb. Lazarus would not have Risen from the tomb. Had that been so, then there would have been no reason to decree that Lazarus be put to death.

The assertion that John ben Zebedee had assumed the soul of Lazarus is an unequivocal fallacy.

 

This specific issue was addressed to Christian Rosenkreutz on the evening of February 14, 2015 at approximately 7 p.m. Eastern Time (U.S.A.). The response by Christian Rosenkreutz, i.e, a latter reincarnation of Lazarus, was quite emphatic in regard to refuting and discrediting this erroneous assertion addressed above. Lazarus did Rise from the tomb. He specifically was endowed by Christ with the first replica of the etheric Linga Sarira body of Christ.

 

It should also be noted that immediately after the Raising of Lazarus, we read the following: “Jesus therefore no longer went about openly among the Jews, but withdrew to the district near the desert, to a town called Ephrem. And there he stayed with his disciples.” (John 11:54) In chapter twelve of the Gospel of John, it then narrates the evening when Christ visited the home of Lazarus and his two sisters, Martha and Mary Magdalene. This was the night before Palm Sunday; nine months after the Raising of Lazarus. It was also the night when Mary Magdalene anointed the feet of Christ with spikenard oil. With her hair, she wiped his feet dry.

 

After the Raising of Lazarus, the Ministry of Christ came to an immediate cessation. Christ and his disciples retreated to the desert region. There they remained for nine months. This gives us a point of reference as to why, anecdotally, there was a significant gap in time regarding the Raising of Lazarus in the Gospel of John that is immediately followed by Christ and his disciples entering the House of Lazarus on the evening before Palm Sunday. Did Lazarus also retreat to the desert with Christ and the Apostles? This was a likely possibility when one takes into consideration that he and Christ were marked for execution. Christ knew that the time had come for the Deed of Golgotha to commence. This gives us further insight as to why, after nine months of seclusion in the desert, they returned to the House of Lazarus in Bethany, on the night before Palm Sunday. Holy Week was about to commence. It wasn't by mere chance that they returned when they did. Cosmologically, the lunar phases were a connective element as to when Passion Week was to commence. The entire Ministry of Christ wasn't an earthly event alone. It was deeply connected with solar, lunar, planetary and cosmological forces as well. Also, the final days of the nine month gestation period of the devachanic phantom body of John the Baptist was culminating.

 

When Christ and the Apostles secluded themselves in the desert, this is not to intimate that Christ had completely suspended his work of ministry during those nine months. Christ was capable of physically manifesting and dissolving his physical presence willfully at any moment and under any circumstance. In his lectures regarding the Gospel of Mark, Rudolf Steiner addresses this point of interest. From a previous article, I submitted the following:

 

“At times, throughout his ministry, Christ was able to move about outside of his physical/mineral body prior to the Resurrection. For instance, there was an incident when a crowd wanted to plunge him over a cliff, but he slipped away (Luke 4:29-30). Or a crowd was going to stone him to death and again he was suddenly gone (John 10:31-39). These two moments, according to Rudolf Steiner, indicate that Christ was able to appear physically throughout the region and then dissipate instantaneously when necessary.”

That is to say, prior to the Resurrection, Christ was already fully capable of manifesting in a physical body anywhere and at any time. He was also capable of dissolving his physical body instantaneously at any time.

 

From the time of his beheading, John the Baptist drew increasingly deeper into the aura of Christ. Thereby, John the Baptist became the aggregate Group-Soul hierophant who guided the Twelve Apostles from higher spheres. During the Raising of Lazarus, Christ, Lazarus and John the Baptist became a Triune through the means of the Pleroma of Christ. On the night of Maundy Thursday, after nine months of the Triune's duration, the Last Supper brought the Triune to its apex. However, when Christ was later seized in the Garden of Gethsemane, the Triune began dissolving.

 

The connectivity among these three was splintered. From that moment forward, it was Christ and John the Baptist as One. Later, on Golgotha, Christ and John the Baptist began descending to the inner core of the earth. Ultimately, on Easter Sunday morning, John the Baptist appeared as the young man in the tomb as we read in the Gospel of Mark. This was the moment when the birthing of the new phantom body of John the Baptist was fully consummated. On Easter Sunday morning, what appeared to Mary Magdalene and the other women was the presence of the luminous, diaphanous archetypal human phantom body of John the Baptist. The eventual attainment of a comparable likeness of this prototypal devachanic phantom body becomes possible for all human Beings throughout the remaining course of the Earth manvantara.

 

Lazarus' own devachanic phantom body continued on with Lazarus who lived to be 106 years of age. He subsequently wrote the Gospel of John and the Book of Revelation. Easter morning was the full birth and completion of the new devachanic phantom body of John the Baptist. The birthing of John the Baptist's devachanic phantom body on Easter morning echoed the physical birth of the Lukan Jesus from the Lukan Mary that transpired 33 years earlier at that time on the night of the Midnight Sun: December 24/25th. These two events stood as opposite-end pillars to one another that were separated by 33-plus years. John the Baptist and the Lukan Jesus had now become One and appeared as the young man in the tomb on Easter morning. Ages ago, they were One soul before the Fall.

Afterward, they were later bisected at the time of the Fall. Yet, for a brief moment in time they had become One again on Easter morning; though only temporarily. The Fall had divided this soul, i.e., the Adam soul, into two soul entities over a time span of countless ages. On Easter morning they temporarily merged as One again. The birth, in Bethlehem, of the Lukan-Nathan Jesus aspect of this soul was its first and only physical incarnation.

 

II The Human Devachanic Body (Part 2 of 4)

 

The Events of Golgotha and Easter were enacted by both a Logos Being and a human Being in unison with one another. Christ and the Adam soul, i.e., John the Baptist, integrated with one another to effectuate the actualization of these events. What was extensively linked with Golgotha and Easter was the Raising of Lazarus. The Raising of Lazarus was key to adding the human component to the events of Golgotha and the Resurrection. This time span was inter-correlated with celestial events as well. June 21st is the summer solstice. June 21st, 32 CE, was when Christ commenced the Initiation of Lazarus. This day was also the Sabbath On Good Friday, April 3, 33 CE, there was a partial lunar eclipse that night. In addition, Good Friday was the beginning of Passover as there was a vernal full moon on that night. What began on the solstice of June 21, 32 CE and continued throughout to the Raising of Lazarus on July 8, 32 CE plus all that followed further on to Easter morning on April 5, 33 CE transpired over 289 days. This is the same number of days that a human gestation period and birth commonly entails. The number of days varies in diverse studies. However, for first-time mothers, the average length of time of pregnancy is 288 days culminating with the birth of the child on the 289th day. In regard to the Raising of Lazarus, this 289 day process was the spiritual gestation and birth of an archetypal devachanic human phantom body; the human devachanic phantom body of the young man in the tomb on Easter morning.

 

As mentioned above, on average, the birth of a human child for a first time mother takes place on the 288th day after the day of conception; a total of 289 days.

June 21st, 32 CE, the summer solstice, was day one of this process. What came to birth on Easter morning, 288 days after June 21st, 32 CE in a total of 289 days, was the prototypal human devachanic phantom body of the young man in the tomb. It was on June 21st, 32 CE that the forthcoming devachanic phantom body of John the Baptist was initially conceived from out of the burgeoning new etheric body of Lazarus during the eighteen days of the Lazarus Event. This etheric body was the first replica, the first duplicate, of the etheric body of Christ. Christ had created this duplicate etheric body on the day of June 19st, 32 CE. Two days later, this duplicate etheric body began to create the eventual devachanic body of the young man in the tomb. This devachanic body was procreated from out of this duplicate of the etheric Linga Sarira body of Christ; the burgeoning new etheric body of Lazarus. However, Lazarus did not fully assume this etheric Linga Sarira body as his own until July 8th, 32 CE.

 

Before a pregnancy can be actualized, the ovum/egg cell enters a Fallopian tube for two days. After two days, it is there that it becomes impregnated. The nascent, embryonic replica of the etheric body of Christ, in this instance, was the ovum. From out of this ovum, i.e., the new etheric Linga Sarira body of Lazarus, the devachanic fraternal, dizygotic phantom body of John the Baptist was eventually procreated. This event was similar to the procreation of twins, but not identical twins. Extensively, it was the double propagation of the new Linga Sarira etheric body of Lazarus and that of the eventual new devachanic phantom body of John the Baptist. Together, they were as fraternal twins.

Yearly, the forces of the summer solstice begin to commence approximately on the 19th of June. This is two days before the fullness and apogee of the summer solstice. This was the period of time when Christ created the first archetypal replica of his etheric Linga Sarira body. After two days, it was on the solstice of June 21, 32 CE when the soul of Lazarus was impregnated by the Pleroma of Christ from a higher spiritual sphere of engagement.

 

After being impregnated, the human fertilized egg cell remains within a Fallopian tube for approximately 3½ days. It then moves to the uterus and begins to expand and grow. The time span from the morning sunrise hour of the summer solstice to the sunset hour of St. John's Tide marks the time span of these 3½ days for this human-cosmic conception. This is also the length of time of the Temple Sleep Initiation of antiquity. This event of Christ seeding the soul of Lazarus with the first replica of Christ's etheric body began on the morning of June 21st near sunrise and was finalized near sunset on June 24th. At the sunset hour on St. John's Tide in 32 C.E., Christ and the Adam soul of John the Baptist began to coalesce with the Lazarus soul to which the nine month extension of this event then ensued.

 

The new etheric body of Lazarus became fully engulfed by Christ and John the Baptist on the evening of St. John's tide; June 24, 32 CE. This same etheric body remained outside of Lazarus until the day of the Raising of Lazarus. At that time, the new etheric body of Lazarus and the entirety of his Being was then fully enfolded within the encompassing etheric-astral sun Pleroma of Christ and John the Baptist. During this Initiation, and throughout the next nine months, this etheric-astral sun aura was the spiritual equivalent to the human uterus. Later, on the evening of July 4, 32 CE near the time of sunset when the forces of the sun had diminished, Lazarus passed into death as his entire original etheric body was lifted and separated from out his mineral body.

 

Throughout this whole process of the Raising of Lazarus, a separate and newly created double of the phantom body of Lazarus, though in a higher Form, was being fashioned and continued to develop until it reached its apogee on Easter morning as the prime countenance of the young man in the tomb.

 

One then has to ask: Why was it necessary that a new phantom body be created from out of the soul of a human Being rather than a new phantom body being gifted by Christ? It was imperative that a new archetypal devachanic phantom body be created from out of a human soul through human effort and cognizance. This then reflects the entire purpose of human evolution; a cognizant purpose from out of the Will of a human Being.

On the morning of July 8, 32 CE, Lazarus was reborn with a new etheric Linga Sarira body and a revitalization of his devachanic phantom body. The other burgeoning phantom body, i.e., the eventual purified double of Lazarus' phantom body, however, resided among the spiritual realms within the enveloping etheric-astral spiritual uterine sphere that Christ and John the Baptist created.

 

Again, the span of time from that of Lazarus' death to his Resurrection was 3 1/2 days that corresponds to the length of time of the Temple Sleep Initiation.

The 288 days of gestation, as mentioned above, were a simulation of the full gestation period of a human baby's physical-mineral body. Easter Sunday was the day of its birth; the 289th day.

 

The difference, in this event, was the birthing of the archetypal New Adam devachanic phantom body. On Easter morning, Christ resurrected as the macro New Adam. Whereas, John the Baptist appeared as the human New Adam. They both reflected one another. That is, John the Baptist appeared as the young man in the tomb as we read in chapter 16 from the Gospel of Mark.

 

In regard to the death of Lazarus, what event brought about his deathly illness? This illness was initialized by an event that took place not on the physical plane. Rather, the illness of Lazarus came about due to what had transpired in the astral Prana realm. The Gospels are replete with events that seemingly had taken place on the physical plane. Yet, from another vantage point, these events are actually occurrences in the higher spiritual spheres that had been transversely narrated. Thereby, they give one the impression that these events occurred on the physical plane. Rudolf Steiner had indicated that many of these biblical events actually took place within the astral Prana realms. The Feeding of the Five Thousand is one example when all Twelve Apostles were present as witnesses. This was actually an Initiation of the Twelve Apostles in the astral-Prana realms and is narrated as an ascension of a mountain. The ascension of the mountain was indicative of their ascent to a higher realm. It was near sunset. In the Gospel of John, there is mention of the young boy with five barley loaves and two fish.

 

Rudolf Steiner addresses these matters in the following:

“Food that is destined for men of the fourth epoch, that is to say for the ‘four thousand’, comes down from Heaven through the seven day-constellations, the seven ‘heavenly loaves’; and men of the fifth epoch—the ‘five thousand’—are fed through the five night-constellations, the five ‘heavenly loaves.’ The point of division between the day-constellations and the night constellations is indicated by specific mention of the constellation of Pisces, the Fishes.

 

“A secret is touched upon here. Indication is given of something deeply significant, namely the magical intercourse of Christ with His disciples. Christ makes it clear to them that He is not speaking of the old leaven of the Pharisees but is bringing down heavenly food to them from the Sun-forces of the Cosmos. On one occasion, He has at His disposal only the seven loaves of the seven day-constellations, and on another the five loaves of the five night-constellations. And between the day-constellations and the night-constellations stands the constellation of Pisces, the Fishes, indicating the division. Indeed in one place, for the sake of even greater clarification, mention, is made of two fishes.” (GA 123: Lecture X)

 

The boy with the five loaves of bread and two fish is the humanized personification of the Pleroma aura of Christ. He was then later seen as an older youth fleeing from the Garden of Gethsemane. And ultimately, he was the young adult man in the tomb on Easter morning. All three of these advancing phases were intricately linked with John the Baptist. When we combine the narratives from the Matthew Gospel and the Gospel of John, the boy appears immediately after the execution of John the Baptist.

 

Another event is the time of Christ and Peter walking on water. This was an event that also transpired within the astral-Prana realms. Peter was subjected to the forces of the Prana realms and was unable to sustain his inner equanimity within these realms. This event was also an Initiation of all Twelve Apostles. They were overwhelmed by the forces of the Prana realms. Whereas, Christ was able to sustain his Self within these realms. This is allegorically narrated as Christ walking on water within the storm and calming the forces of the storm.

 

Taking the above into consideration, the event that engendered the fatal illness of Lazarus also transpired within the astral realm and all Twelve Apostles were also present.

In chapter eleven of the Gospel of John, Christ elucidated that the illness of Lazarus was intended to serve as an example of the symbiotic potency of one's Kyrios with that of Christ. Transformative capacities of the physical body, as well as transformations of one's Linga Sarira and Prana bodies, may also ensue due to this symbiotic exchange. The human Kyrios, i.e., the human Ego, in unison with Christ is able to transform the human body. In the following verse regarding Lazarus, his Kyrios is referenced as the Son of God. The verse reads, “This sickness is not unto death, but for the Glory of God, that through it the Son of God may be glorified. (John 11:4)” Here we read of the Glory of God, i.e., the Pleroma of Christ, that streams into and through the Son of God, i.e., the human Kyrios, of all who consciously and willfully interconnect with the Pleroma of Christ.

 

In the three Synoptic Gospels, we take note of the narrative parable of the rich, young man. Lazarus is the rich young man. In Luke 18:18, Lazarus is specifically identified as a certain ruler. This identifies the young man as a high Initiate. This high Initiate, a certain rich young ruler, was Lazarus. Edward R. Smith(1) had compiled material that fully supports this assertion. Also, the Gospel of Matthew makes it clear that this event stood apart from other events that transpired before and afterward throughout the narration of the Gospel. Immediately afterward, Christ used this event as an opportunity to teach the Apostles: “Amen I say to you that you who have followed me, in the regeneration when the Son of Man (the human I AM) shall sit on the throne of his glory, shall also sit on twelve thrones, judging the twelve tribes of Israel.” (Matthew 19:28)

 

This verse reaches into the distant future of humanity's evolution of the human Kyrios. It references the eventual achievement of the human Kyrios ascending to a condition of Spirit when it is fully and permanently conscious of being among the Twelve Beings that encompass the Twelve zodiacal constellations. We ascend to these Beings after death and we are aware of them in our post-lives. However, currently in our successive incarnations, we lose awareness of these Beings. The word Israel means: One who prevails with God. That is, the human Kyrios will live spiritually among the higher Beings of the Zodiac. Each zodiac constellation is the outward physical manifestation of what persistently and endlessly passes through each zodiacal Being that then manifests into the physical domains as astro-physical constellations. Allegorically, these are the Twelve Gates that are referenced in the Book of Revelation.

 

When one reads the parable of the rich young ruler from all three Synoptic Gospels, it is significantly reduced and exceedingly simplified in comparison to its true and fuller grandeur. Curiously, this parable is not narrated in the Gospel of John. Of course, an exclusive passion for worldly wealth and prestige can hinder one's spiritual quest. However, what also streams through this simple parable, from an esoteric Christian perspective, is a more incisive narrative to the beginning procedures of the Initiation of Lazarus. Christ impassions the rich young man to sell all he has and give everything he has gained through life over to the poor. The young man becomes despondent and without responding to Christ, he leaves the area. However, the greater extent of this narrative is not fully and explicitly expressed in the Synoptic Gospels. So often, throughout the Gospels, unembellished narratives are presented that actually serve as greater windows, or stepping stones, into more profound edifications. The Synoptic narratives of the rich, young man are a standard example.

 

As indicated above, the forces of the summer solstice begin to formulate on the 19th of June. This is two days before the apogee of the summer solstice. Similarly, the human ovum enters a Fallopian tube approximately two days before it is impregnated. These processes parallel that of Lazarus standing before Christ and the Twelve Apostles in the astral-Prana sphere as the certain young ruler. Rudolf Steiner had spoken of the connectivity of the acts of Christ and his travels with that of the position of the sun among the planets, stars and constellations. This event was of the same order. On the 19th of June, 32 CE, at around the time of sunset, the soul of Lazarus was beginning to be drawn upward to the astral spheres. As a parallel, the human ovum begins to enter the Fallopian tube. The soul of Lazarus lingered in the astral realm for what would be approximately the same amount of time that transpired from the time of Christ's death on the Cross to the following Easter morning. It was on the morning of June 21st, 32 CE that Christ began to Initiate Lazarus. This would be the approximate time needed for a human ovum to be impregnated.

 

In the early morning of June 21st, 32 CE, shortly after sunrise, Christ spoke into the Kyrios, i.e. the I AM, of Lazarus. One should then take notice that Lazarus says he has followed the Commandments of God. However, these verses need to be understood with a more discernible perspective. When studying the Gospels, simple verses and unadorned biblical narrations are often keys to much greater precepts. The narration of the rich, young ruler is a supreme example. Lazarus understood himself to be an Initiate with deep ties to the Mysteries of the Old Covenant. He was rich in terms of what an Initiate of the past had once possessed; of what he ruled over within his soul. The Wisdom of the Initiates of the Old Covenant drew their wisdom from perceiving the past. This was the methodology of Moses when he narrated the opening chapters of the Book of Genesis to his disciples. Christ required Lazarus to sacrifice and dispel the entirety of these antiquated soul forces that he had carried over from his past. A new Initiate was to be born. A new Initiate who would be capable of envisioning the future is to be created within him. As a consequence, the Book of Revelation is written decades later. It is the consummate Book of the Bible that addresses the future evolutionary epochs of humanity and the earth.

 

The Old Initiate had to die away and a new Initiate had to be born. His current etheric body that was comprised of the Old Testament forces needed to pass away and a new etheric Linga Sarira body acclimated to the future needed to be born. The Ten Commandments direct our attention to our I AM and to what needs to be awakened within us, according to Rudolf Steiner(2). This is why Lazarus, the certain young ruler, brings the Ten Commandments to Christ's attention. It is the I AM of Lazarus, i.e., the Kyrios of Lazarus, into which Christ speaks. The Word, the World I AM, streams into the I AM of Lazarus. In the astral Prana realm, it was Christ's I AM interpenetrating the Kyrios, i.e., the I AM, soul and body of Lazarus.

 

In the astral realms, Christ not only spoke at Lazarus, he spoke into him. This began to shatter the old soul forces of Lazarus. All of the abundant soul qualities Lazarus held within his Self that had served as the foundations of his past lives were now being dissolved by the Shiva-essence of the voice of Christ. This resulted in igniting the processes of disintegrating Lazarus' etheric body; the diaphanous body that sustains the life of the physical/mineral body. The passage reads: “When he heard these things, he was much grieved, for he was very rich.” (Luke 18:23) The etheric body, i.e., the life body, of Lazarus was now coming to a rapid depletion and was dying away. This began at the midway point of the Sabbath at sunrise on June 21, 32 CE; i.e., Saturday morning.

From that point on, increasingly Lazarus became visibly and deathly ill. The old soul forces of Lazarus began to dissipate; most specifically, his etheric body. The dying etheric Linga Sarira body of Lazarus ultimately rendered him comatose. Subsequently, he died on July 4, 32 CE. In her visions, Anne Catherine Emmerich saw Lazarus in what appeared to be a death condition for eight days. In actuality, he was comatose for four days that was then followed by his condition of physical death over the following four days. As a result of the Raising of Lazarus, a renewed Christ-imbued etheric Linga Sarira body now enveloped Lazarus that sustained his physical body for the remainder of his life. Again, this etheric body was the first replicate of Christ's etheric body. Legend has it that Lazarus-John lived to be 106 years of age and died on Patmos Island.

 

This brings the discussion to examine the shortest verse in the Bible. It reads as follows: “And Jesus wept.” (John 11:35)

 

Immediately prior to this verse, Mary Magdalene and others had been weeping over the death of Lazarus. More specifically, earlier Mary Magdalene had been purposely summoned by Christ to be present at the tomb of her brother, Lazarus. Christ waited for her arrival. As John the Baptist was a key figure in the Raising of Lazarus, Mary Magdalene was also a key individual as well in this Initiation. On Easter Sunday, it was John the Baptist and Lazarus who, within the soul of Mary Magdalene, gave her, “the eyes to see,” the Resurrected Christ in the etheric Linga Sarira spheres. In regard to Mary Magdalene and the Raising of Lazarus, the Gospel of John reads as follows: “She is going to the tomb to weep there.” (John 11:31). When one is tearful, it is the result of the overwhelming emotions of the astral Prana body compressing deeper into the etheric Linga Sarira body. The Linga Sarira etheric body then intermixes more heavily into the physical body. Thereby, tears are then generated. This is a significant point to apprehend.

During the process of the Temple Sleep Initiation of Lazarus, there was a similar pattern of progression. Lazarus assimilated, from the spiritual domains, higher suprasensible intensities into his astral Prana body. These forces streamed from Christ and from the entelechy of John the Baptist. Lazarus' astral Prana forces were then compressed into his new etheric Linga Sarira body that ultimately impacted the life forces of the physical body of Lazarus. Before Christ proceeds with the Raising of Lazarus, he imparts the following proclamation: “I AM the Resurrection and the Life.” (John 11:25). Death is converted to life through Christ.

III The Human Devachanic Body (Part 3 of 4)

 

John 11:33 details Mary Magdalene's weeping as well as the weeping of those who came with her. Their weeping deeply troubled Christ that caused him to groan within himself. It was soon after this when Christ wept. Thereby, the verse, And Jesus wept, immediately precedes the act of Christ Raising Lazarus from the dead.

 

From a more esoteric perspective, the weeping of Christ is indicative of the moment when Christ had fully integrated and compressed his etheric body into the new etheric body of Lazarus, i.e., the suprasensible entity that gives life to the physical body. The weeping is indicative of the heightened intensification of the inter-coalescence of Christ's etheric Linga Sarira body with the new etheric Linga Sarira body of Lazarus. This new etheric body of Lazarus was the first duplicate of Christ's own etheric body. Christ then summons the Father Being. Here, at this moment, Christ unites with the Father Being in a heightened expression of life forces. In the same manner, months later on Easter day, Christ was working toward enacting the equivalent purpose of uniting with the Father at the time he spoke to Mary Magdalene, when he said, “Touch me not, for I have not yet ascended to the Father . . .” (John 20:17). Through the Father, Christ became the Hierophant to the Initiation and the Raising from the dead of Lazarus. It should also be understood, that in the physical realm, the etheric Linga Sarira forces are most closely aligned with the water elements of the earth.

 

Rudolf Steiner had a alternate assessment of the Raising of Lazarus. He explains the Raising of Lazarus as a death-like sleep. Please see his lecture cycle, The Gospel of John, GA 103, Lecture IV. Yet, the Gospel of John reads as follows in regard to Christ addressing the Apostles and the death of Lazarus:

“These things he spoke, and after this he said to them, 'Lazarus our friend sleeps, But I go that I may wake him from sleep.' His disciples therefore said, “Lord, if he sleeps, he will be safe.' Now Jesus had spoken of his death, but they thought he was speaking of the repose of sleep.” (John 11:11-13)

 

Yet, Rudolf Steiner gave a variant account of the Raising of Lazarus in his book, Christianity as Mystical Fact: “On a higher level, a similar process is accomplished in man through the magic, significant process of Initiation. What he attains spiritually he lives through pictorially. The word 'pictorially' is used here in the sense that while an outer event is really accomplished materially, at the same time it is nevertheless a picture. We are not dealing with an unreal, but with a real picture. The earthly body has actually been dead for three days. From death comes forth the new life. This life has outlasted death..”

What Rudolf Steiner wanted to emphasize in his Gospel of John lecture cycle was to focus on the Initiation processes and the results of the Initiation. That is, according to Rudolf Steiner, the death of Lazarus was not as significant in comparison to the Initiation of Lazarus. The temporary death of Lazarus was simply part of the entire Initiation process.

The primary point of emphasis is that the original etheric body of Lazarus did die and dissolve. 3½ days later, it was replaced with the first replica of Christ's etheric Linga Sarira body.

 

Throughout Christian literature, much is said of Christ deposing 7 demons from Mary Magdalene. In the Gospel of Mark 16: 9, it reads: “Now when he had Risen from the dead early on the first day of the week, he appeared first to Mary Magdalene out of whom he had cast seven demons.” In Luke 8:2, we read: “Mary, who is called the Magdalene, from whom seven devils had gone out . . .”. There is another perspective regarding this matter. One can argue that Mary Magdalene was afflicted by seven doppelgangers. Every human Being has an ahrimanic, luciferic, and an asuric doppelganger impressing themselves onto one's etheric Linga Sarira body, astral Prana body, and one's Kyrios – I AM, respectively. A multiplicity of luciferic Beings were likely assailing Mary Magdalene's astral Prana body. This was not uncommon at that time for many people. The Gospels narrate several incidences of Christ casting out multiplicities of adversarial Beings from various human Beings.

 

Rudolf Steiner notes the three women at the foot of the Cross as narrated in the Gospel of John. Each is representative of one separate aspect of the human soul. Rudolf Steiner likens Mary Magdalene as the astral body; i.e., the Sentient Soul. Within the astral body/Sentient soul there are seven chakras. It was imperative that these seven chakras of Mary Magdalene were to become free of any impediment. In regard to Mary Magdalene, there were likely seven luciferic doppelgangers impacting and hindering the seven chakras of Mary Magdalene's astral Prana body. These blockages are adversarial to the human soul's capacity to perceive the spiritual realms. Or, in some instances, they can render one's vision of the spiritual realms in a distorted and false. illusory capacity. Christ had rid Mary Magdalene of these seven luciferic doppelgangers prior to the time of the Raising of Lazarus. At the Raising of Lazarus, her astral Prana chakras were then beginning to be poised for her eventual vision of the Risen Etheric Christ. This enhanced her eventual capacity to receive the ingression of Lazarus and John the Baptist within her soul on Easter Sunday and, thereby, witness the Risen Etheric Christ. - (See: Rudolf Steiner GA 100; Lecture V)

 

However, there is more to this that needs to be addressed. On Easter Sunday, others had visually experienced the Risen Christ afterward and later that night as well when Christ appeared to the Apostles. What was it that was different for Mary Magdalene? The difference was, that on Easter Sunday, Christ seeded the soul of Mary Magdalene with the Wisdom of the Risen devachanic phantom body; though, subconsciously for her at that time. This is in tandem with the understanding that Mary Magdalene was the reincarnation of Hermes/Thoth. It was Hermes/Thoth who initiated the Egyptian culture, circa 3000 BCE. The Egyptian culture had an essential understanding of the human body and soul and their inter-coalescence with the spiritual realms. At the time when Mary Magdalene witnessed the Risen Christ. he seeded her soul on that Easter Sunday with the eventual capacity of comprehending and divulging the Mystery that Christ united his Risen phantom body, with his Atma body of the sun. In addition, she was to come to understand and reveal that the young man in the tomb was the Resurrected John the Baptist. The above-mentioned seed-force remained within the soul of Mary Magdalene for two thousand years. This is in reference to the Father-Atma Principle of his Being (John 20: 17). In addition, on Easter Sunday, Christ was uniting an etheric cord of life forces connecting the earth and the sun as it once was epochs ago. It was a similar cord to the one that once existed in antiquity. After two thousand years, this mystery has now come to be illumined. Furthermore, it is now understood, two thousand years after the Event of Golgotha, that the young man in the tomb appeared in a resurrected devachanic phantom body as did Christ. It is not unintended that the Gospel of Mark notes this regarding the events of Easter morning when Mary Magdalene witnessed the Risen young man in the tomb; i.e., John the Baptist. (Mark 16:9)

 

Mary Magdalene has been enriched with a replica of the etheric Linga Sarira body of Christ and a replica of the etheric Linga Sarira body of Christian Rosenkreutz.

It becomes apparent that there is a connective element in regard to the Raising of Lazarus and the appearance of the Resurrected Christ seen by Mary Magdalene on Easter Sunday. It was imperative that Mary Magdalene be present at the time of the Raising of Lazarus so as to coalesce with the souls of Lazarus and John the Baptist at that event. The exchange of the shedding of tears between Mary Magdalene and Christ together had a profound impact upon the etheric body of Mary Magdalene. This, in turn, conjoined her etheric Linga Sarira body to the etheric Linga Sarira bodies of both Lazarus and John the Baptist. This greater enhancement of the etheric Linga Sarira connectivity among Mary Magdalene, Lazarus, and John the Baptist made it possible for Lazarus and John the Baptist to deeply coalesce with the soul of Mary Magdalene. In turn, on Easter day at approximately 3:30 p.m, this endowed her with the “eyes to see” the Resurrected Christ.

 

As noted earlier, others were also able to see the Risen Christ on Easter Sunday. Christian Rosenkreutz's words, “gave her the eyes to see,” has a more extensive connotation. They indicate that two thousand years ago, Mary Magdalene was seeded with a capacity to eventually broach the extensive narrative of what was transpiring at the time when Christ said, “Touch me Not.” That is, the completion of his Resurrection and all that was transpiring among his Self, his Atma body within the sun, and the earth had not been fully consummated at that moment. Physically embracing Christ at that moment of the day, would have been disruptive to the process of Christ connecting his devachanic phantom body here on earth with his Atma body of the sun; i.e., his Father Self.

 

In John 11:45-46, we read that a large group of people had followed Mary Magdalene to the tomb of Lazarus. Immediately after the Raising of Lazarus, many of them, thereby, became followers of Christ. However, others went to inform the Pharisees of what had transpired. This was the beginning of the plot to not only execute Christ but to also plot the execution of Lazarus (John 12:10).

 

Continuing with the opening theme of this article, Easter was also the time when Christ had birthed his Self into the earth's devachanic phantom body. On Easter Sunday at approximately 3:30 p.m,, Christ spoke the words, “Touch Me Not”, to Mary Magdalene. Christ's process of connectivity with the devachanic phantom body of the earth was still processing at that moment. Christ then says to Mary Magdalene, “. . . for I have not yet ascended to the Father.” The Father is also in reference to Christ becoming one with the devachanic phantom body of the earth and uniting this with its higher mirrored aspect, his Atma body, within the spiritual sphere of the sun. This is the Father Principle of Christ. Before descending to earth, Christ left his Atma body, his Father Principle, within the auric sphere of the sun. On Easter day, he had now united the earth's burgeoning Atma principle with his Atma body within the sphere of the sun.

 

Throughout this nine-month gestation period, Christ and John the Baptist, both active in the higher spheres from within the astral-etheric bodies of the Lukan Jesus, endowed this archetypal human phantom body of John the Baptist with the sun-earth Pleroma forces. The earliest stage of this perfected human devachanic phantom body began to germinate on June 21, 32 CE. On day eighteen of this process, July 8, 32 CE, the burgeoning nascent devachanic phantom body forces of John the Baptist then elevated to its stages of beginning to eventually taking its full and completed Form from out of the newly created etheric Linga Sarira body of Lazarus. That is, the phantom body of John the Baptist had now reached the comparable stage of becoming an equivalent to a human blastocyst; though not an embryo yet. This stage is often reached at around the 18th day of a human pregnancy. This further progression of the spiritual gestation of John the Baptist's devachanic phantom body coincided with the day of the Raising of Lazarus. Afterward, Lazarus continued with his former devachanic phantom body. However, it was John the Baptist in the higher spheres who carried over the newly burgeoning Christ-imbued human devachanic phantom body. Easter morning was the completion and full birthing of this supernal human devachanic phantom body. On Easter morning, John the Baptist and the Lukan Jesus appeared as One. In the Gospel of Mark, this is recorded as the young man sitting in the tomb. At that time on Easter morning, John the Baptist and the Nathan-Jesus, together as One, also had temporarily borne upon themselves the Manas, Buddhi and Atma bodies that were temporarily gifted to them by Christ. As previously cited, these higher bodies enveloping the young man in the tomb were enigmatically denoted as a white robe. (Mark 16:5)

 

How was Christ able to endow the young man in the tomb with an Atma body if Christ's Atma body was left within the spiritual aura of the sun, as noted above? Every human Being has a germinal seed force for each of these three aspects within one's soul. Christ was able to draw from those seeds forces and temporarily enhance those forces for a moment. Thereby, Christ momentarily enshrouded the young man in the tomb with these forces. They are referenced as the white robe that enwrapped the young man in the tomb. Rudolf Steiner likened them to the three inner components of one's own inner soul Ark of the Covenant.

 

In a prior article, I had conveyed that Anne Catherine Emmerich was the reincarnation of Mary Magdalene. The book, The Dolorous Passion of Our Lord Jesus Christ, is the book for which Anne Catherine Emmerich is most noted. This book contains her visions of the Passion of Christ as recorded by Clemons Brentano. It is well documented that Anne Catherine Emmerich bore the wounds of stigmata. Also, she could not read nor write. This necessitated Clemons Brentano to be present at all times while she was experiencing her visions.

 

Rudolf Steiner had spoken of the works of Anne Catherine Emmerich. He indicated, “. . . they contain exceptionally accurate material.” One assumes Rudolf Steiner was addressing the details of moment-by-moment narrations of each scene of the Passion and the life of Christ; though even this at times can come into question. This is so because there are questions whether some of her narrations may have been transposed and adjusted in order to align more with Church doctrines and teachings. Also, she herself had professed, at times, that in some visions she was not able to ascertain if someone present at a particular scene was there physically or spiritually at the time of the Passion.

What is also of interest in this article is the date of July 8 and how this date alone, regardless of the year, was of profound significance on impacting the work of Anne Catherine Emmerich. According to Robert Powell's, Chronicle of the Living Christ, Anne Catherine Emmerich proceeded in conveying daily accounts of the life of Christ in accordance to the year 31 CE. When she gave her account of the events for July 8 of that year she was not able to continue forward from that date. Though July 8, 31 CE would have been exactly a year prior to the Raising of Lazarus the date alone, July 8, nonetheless became a point of hindrance for Anne Catherine Emmerich.

 

She suddenly became gravely ill to which she was not able to continue the chronological time sequence again until months later. The chronological missing period covered July 9, 31 CE to May 16, 32 CE. When she proceeded to resume her work with Clemons Brentano, she suspended her visions again with June 25, 32 CE as the last date of study; June 25th being the day after St. John's Tide. What is of major significance is she did not resume her work again in terms of the chronological dates for the time period of June 26, 32 CE through July 8, 32 CE. She then resumed her work, beginning with reviewing the date July 9, 32 CE; the day after the date noted as the Raising of Lazarus, July 8, 32 CE.

These stoppages had to do with the impact that the Raising of Lazarus had upon Anne Catherine Emmerich. She was personally reliving the Raising of Lazarus. Within the depths of her own soul, she was reliving the death forces of Lazarus which significantly impacted her own personal well-being. As mentioned above, Anne Catherine Emmerich was a reincarnation of Mary Magdalene. On the day of the Raising of Lazarus, Christ urged Martha to return home and summon Mary Magdalene to witness the Raising of Lazarus, her brother. It was vitally essential that Mary Magdalene not only witness the Raising of Lazarus but to also personally and spiritually engage in it as well. Christ waited until Mary Magdalene had arrived and only then did he proceed with the Raising of Lazarus. Why would Christ insist on having Mary Magdalene present? The reason and purpose Christ necessitated she be present goes beyond the point that Mary Magdalene was the sister of Lazarus. It was vital that she be in attendance because she too was to become part of the Initiation.

 

At the time of the Raising of Lazarus, this inaugurated the confluence of the souls of Lazarus, John the Baptist, and Mary Magdalene. All three of these individuals were later with Christ on Golgotha in one form or another.

 

The impact of this moment on Mary Magdalene extended to Easter Sunday when she stood before the Risen Etheric Christ. At that time, she was subliminally Initiated in the enigmatic principles of the human devachanic phantom body. This event had remained as a seed within her soul for two thousand years. On Easter Sunday, Lazarus and John the Baptist became One within the soul of Mary Magdalene and endowed her with “the eyes to see,” the Living Resurrected Christ manifested in an ethereal Linga Sarira human Form.

On February 14, 2015, at approximately 6:45 p.m., Eastern Standard Time/USA, Christian Rosenkreutz had spoken the following words in regard to the level of cognizance that Mary Magdalene acquired regarding her capacity to see the Risen Etheric Christ. On that evening in February 2015, Christian Rosenkreutz, a latter incarnation of Lazarus, made it unequivocally clear, in regard to Mary Magdalene, that John the Baptist and Lazarus, “gave her the eyes to see.” This phrase, that was delivered by Christian Rosenkreutz on the date and time cited above, prominently indicated that the soul of Mary Magdalene was elevated to experience the presence of the Risen Christ in a deeply profound manner. The unison among the three of them, at that historical moment, profoundly impacted her soul. This coalescence of Lazarus and John the Baptist within the soul of Mary Magdalene further enhanced the full ingression of the seed force that would be needed for harboring the future acknowledgment of the risen phantom body of Christ and its connectivity with the phantom body of the young man in the tomb on Easter morning; i.e., the risen devachanic phantom body of John the Baptist. This comprehension had become possible due to its relative interrelationship to the event of the Raising of Lazarus and the Mysteries of the human devachanic phantom body. John the Baptist and Lazarus became One with Mary Magdalene and the three together witnessed the Risen Etheric Christ. As cited above, Christian Rosenkreutz was a reincarnation of Lazarus.

 

Again, given the “eyes to see” is assuredly in regard to perceiving the Risen Christ on Easter Sunday. However, as noted earlier, others were able to see the Risen Christ as well. Christian Rosenkreutz's disclosure, when understood from a more percipient perspective, that Mary Magdalene was given the “eyes to see” emphasizes the impact that Christ had within the soul of Mary Magdalene at that moment in time, In addition, Christ streamed through John the Baptist and Lazarus. Due to the impactful aftermath of the Raising of Lazarus, this imbued the soul of Mary Magdalene to ultimately discern, two thousand years later, the deeper content of the Resurrection of Christ and its immense impact on the future evolution of human devachanic phantom bodies.

 

After two thousand years, what is now to be understood is the human element of the Event of Golgotha. John the Baptist was crucified with Christ and died on the Cross with Christ. John the Baptist descended to the core of the earth with Christ. John the Baptist was resurrected and found in the tomb on Easter morning appearing as the young man in the tomb. This was witnessed by Mary Magdalene and the other women. A human had to experience all of these events alongside Christ. A resurrected human phantom body had to reflect the Risen phantom body of Christ on Easter Sunday. The resurrected devachanic phantom body of John the Baptist was created from out of the resurrected etheric body of Lazarus. The new etheric Linga Sarira body of the resurrected Lazarus was the first duplicate of the etheric Linga Sarira body of Christ.

 

Though Robert Powell sets the date of the Raising of Lazarus as July 26, 32 CE, the actual date was on July 8, 32 CE. The daily accounts that Robert Powell has marked begin on July 9, 32 CE and end on July 26, 32 CE is 18 days. These events actually transpired throughout the time period starting from and including June 21, 32 CE (the summer solstice) to and including July 8, 32 CE. This is a period of 18 days.

 

 

IV. The Human Devachanic Body (Part 4 of 4)

The time period of 17 days that then culminates on the 18th day is a subject matter I have addressed in other writings. The examination of this theme is directed upon the earliest gestation processes that transpire within the first eighteen days of a human pregnancy. Nine months later, the birthing process ensues. According to Rudolf Steiner, Christ's death on the Cross of Golgotha was essentially the birthing of Christ within the sphere of the earth. More specifically, the primary consequential aftermath of the Event of Golgotha was the birth of Christ within the earth's own devachanic phantom body. As Christ was descending toward earth from higher regions throughout the past epochs of time, he separated his Self from his Atma body and ultimately left his Atma body within the auric sphere of the sun. Further on, as he was entering the regions of earth, he coalesced his Buddhic body within the earth's enveloping biosphere regions. In addition, Christ's Buddhic body coalesced with the earth's etheric Linga Sarira body. As a result of this occurrence, John the Baptist then became aware of the imminent presence of Christ within the enveloping spheres of the earth (John 1: 26). Soon afterward, at the time of the Baptism in the Jordan River, Christ descended upon Jesus of Nazareth. Christ enveloped Jesus of Nazareth with his Kyrios and his Manas body. These two aspects of Christ are allegorically recorded in the Gospel of John as the Lamb and Dove, respectively (John 1: 29-32). Toward the end of his ministry, while in the Garden of Gethsemane, Christ relinquished his Manas body. The Manas body of Christ then ultimately permeated the astral Prana sphere of the earth at the time when the blood of Christ was shed upon the ground at Golgotha. In the final moments on Golgotha, all that remained was the I AM of Christ, i.e., the Kyrios of Christ, that was now prepared to integrate fully with the devachanic phantom body of the earth.

 

Yet, there was another factor that had to be addressed. That factor was the human element in this cosmic event. The earth and the human Being are inextricably united with one another. As humanity evolves, the earth evolves in like manner. The death forces of the mineral body had to be overcome. The old forces of the Adam soul were now to be reversed. This was intimated at the time of the Baptism in the Jordan River when John the Baptist, i.e., the reincarnation of the Adam soul, said that he must decrease so that Christ can increase. The processes for the beginning of this reversal were inaugurated on June 21, 32 CE. Comparably, this was tantamount to the conception moment of the new prototypal, archetypal human devachanic phantom body. This process reached its culmination on Easter morning. A human Being was present in the auric spheres of the earth whose original devachanic phantom body had dissolved to which those same devachanic forces were then ultimately transposed into a pure, untainted devachanic phantom body.

 

A fundamentally new prototypal, archetypal phantom body had to be formulated that would manifest as the spiritual paradigm for all future human devachanic phantom bodies. From that point onward, future human devachanic phantom bodies will eventually evolve and will become incrementally intertwined with the archetypal paradigm devachanic phantom bodies of both Christ and John the Baptist; the macro New Adam and the micro New Adam, respectively. Repeating what was examined above, through the nine months from higher spheres of engagement, Christ and John the Baptist endowed this phantom body with the sun-earth Pleroma forces. The embryonic stages of this archetypal phantom body began on June 21, 32 CE. This was the day when Christ began to pierce the etheric Linga Sarira body of Lazarus. Thereby, this ultimately induced the death of Lazarus' etheric Linga Sarira body on July 4, 32 CE. On July 8, 32 CE Lazarus received a new etheric Linga Sarira body and, thereby, was raised from the dead.

Lazarus received the first replica of Christ's etheric body.

 

The resurrected, fully formed devachanic phantom body of John the Baptist was ultimately consummated on Easter Sunday morning, April 5, 33 CE.: a gestation period and birthing process of 289 days. It was John the Baptist who received this archetypal Christ-imbued human devachanic phantom body. Easter morning was the full birthing of this completed devachanic phantom body. In addition, John the Baptist and the Lukan Jesus, the two halves of the original Adam soul, appeared as One on Easter morning. Together as One, they emerged as the young man sitting within the tomb of whom we read in the Gospel of Mark. At that time on Easter morning, the young man in the tomb also had temporarily borne the Manas, Buddhi and Atma bodies temporarily gifted to him by Christ.

The time of conception for both the resurrected phantom body of John the Baptist and the eventual birthing of the Christ Being within the earth's own phantom body proceeded on June 21, 32 CE. These two births were intricately linked to one another. Again, the primary component of the birthing of the devachanic phantom body of John the Baptist, i.e., the young man in the tomb, was his newly engendered, resurrected phantom body. This devachanic phantom body emerged as an archetypal prototype that served as the Resurrection body of John the Baptist. It was enshrouded by Atma, Buddhi and Manas aspects. These three higher bodies were temporarily gifted by Christ to the entelechy of John the Baptist on Easter Sunday morning. Allegorically, these three higher bodies served as the white robe that enshrouded John the Baptist on that morning (Mark 16:5).

Though Lazarus was the primary benefactor at the time of the Raising of Lazarus, it was John the Baptist and the complimentary Lukan Jesus half of the soul of John the Baptist, who, together as one, appeared in the redeemed idyllic phantom body of the young man in the tomb on Easter morning. Moreover, it was Mary Magdalene who was present at the Raising of Lazarus. She later encountered the young man in the tomb on Easter morning. Later that afternoon, she witnessed the Resurrected Christ. It was Lazarus, John the Baptist, and Mary Magdalene who were Initiated in the mysteries of the devachanic phantom body at the time of the Raising of Lazarus. Additionally, Lazarus and John the Baptist were temporarily embodied within the soul of Mary Magdalene at approximately 3:30 p.m. on Easter Sunday. They gave Mary Magdalene the “eyes to see” the Resurrected Etheric Christ.

 

Rudolf Steiner provides us an indication of the creation of a phantom body in the realm of devachan and through the processes of gestation and physical birth, it produces a physical-mineral body. The focus in this article, however, is the devachanic phantom body and the temporary coalescence of John the Baptist and the Nathan Jesus soul who appeared on Easter morning.

Rudolf Steiner, GA 218. https://rsarchive.org/Lectures/GA218/

Rudolf Steiner. GA 218/ Nov.5, 1922

“Just as we work with nature's forces here on earth, just as we use external objects of nature as tools, so in the same way does work take place between us and the Beings of the higher spiritual Hierarchies.

 

“And what manner of work is this? This work consists in the fact that the spirit-soul human Being, conjointly with an enormous number of sublime spiritual Beings of the cosmos is weaving the cosmic spirit-germ of his physical human body in the spiritual realm. However, peculiar as this may seem to you – to weave the physical human body as a spiritual germ out of the whole cosmos - the greatest, the most significant piece of work is conceivable in the cosmos.

 

“And not only does the human soul in the state described work at this, but the human soul works at it conjointly with whole hosts of divine-spiritual Beings. For, if you visualize the most complicated thing that can be formed here on earth, you find it primitive and simple in contrast with that mighty fabric of cosmic vastness and grandeur which is woven there and which, compressed and condensed through conception and through birth, becomes permeated with physical earth matter and then becomes the human physical body.”

The following readdresses points from an earlier article I had written titled, 17 Days:

. . . . . . .

The number 17 is often a significant number throughout the Bible. A Bible concordance search will bear this out. What is eminently intriguing is the correlation of the number of days of the yearly cosmic procreation event at the start of the winter solstice each year to that of the Lazarus event that began on the summer solstice of 32 C.E. The amount of days beginning on the summer solstice of June 21 and continuing through July 7 is 17 days. The Initiation and Raising of Lazarus was then enacted by the Sun Being Christ on July 8th 32 CE. In light of this, it was inevitable this event began its course on the day of the summer solstice. This was the day in 32 C.E. when Lazarus began to fall deathly ill. Initially, Christ mostly worked from a distance throughout this event. Only on the day of the Raising of Lazarus, was he present at the tomb of Lazarus. Earlier, at the beginning, on June 21, 32 C.E., Christ had encountered Lazarus in the astral spheres. This entire event also passed through the time of the year that today we mostly associate with John the Baptist. June 24 is sanctioned as St. John's Tide in recognition of the birth of John the Baptist. Three days after the summer solstice, on June 24 in 32 C.E,, John the Baptist began to spiritually integrate himself within the consciousness soul of Lazarus. Lazarus continued to become increasingly ill to which he ultimately passed into a comatose condition. On July 4, 32 C.E., Lazarus expired in death. This sequence follows exactly as it is given in the Gospel of John as Christ said Lazarus' condition was an illness, followed by a sleep and then death. On July 8, Christ arrived at the tomb of Lazarus. He asked for the stone of the tomb to be rolled away. Martha said to him that Lazarus had been dead for 4 days and there would be a stench from the body as Martha assumed that the body was already in the process of decaying.

. . . . . . .

An exceptional point of interest to consider, when reviewing the Raising of Lazarus, is the span of time beginning on June 21 of 32 C.E. and moving forward to and including Holy Saturday, April 4 of 33 C.E. The soul of Lazarus was similar to a singular human egg cell; a human ovum. Emerging from the new etheric body of Lazarus, i.e., the first replica of the etheric body of Christ, was born the phantom body of John the Baptist; the devachanic body of the young man in the tomb. The number of days from the onset of the Lazarus event to and including Holy Saturday was 288 days or 41 weeks and 1 day. This period of time mirrored an archetypal human gestation period. The average length of time for a first-time pregnancy gestation with a non-induced delivery is 288 days. Easter, the day of delivery, was the 289th day. The summer solstice of June 21, 32 C.E., the day when Lazarus began to fall deathly ill, can also be likened to the day of conception for Christ's eventual earthly birth. In addition, this was the day when the forces needed for the eventual descent of both Christ and a human soul together into the core of the earth began building and formulating. During the actual moment of the Raising of Lazarus, John the Baptist was present as an Angel over-lighting Lazarus. John the Baptist was the spiritual prism through whom Lazarus was Initiated. In essence, he and Lazarus became One. John the Baptist, as the Adam soul, drew from both Christ and Lazarus. Spiritually, he stood between Lazarus and Christ after the Raising of Lazarus. The Raising of Lazarus also served as John the Baptist's preparatory Initiation for his eventual descent to the core of the earth with Christ.

 

When human Beings pass through death, they begin their sojourn into the higher spheres of the spiritual realms. For Christ, it was a reversal. His death on the cross moved Christ into the final stages of his eventual consummated birth within the body of the earth. This was only actualized to its fullest degree on Easter Sunday near the time of sunset. On June 21st, 32 CE, Christ began the processes of his eventual birth into the devachanic body of the earth. That is, this date was the day of inception for the eventual birthing of Christ into the earth's devachanic phantom body. Nine-plus months later, Christ's crowning of thorns, scourging, suffering and death on the Cross served as the visceral labor pains stage of the birthing processes of the Christ Being within the earth. These sufferings led to Christ's physical death. At the moment of his death, the final stage of the birthing process of Christ within the body of the earth had begun on Good Friday.

 

What followed was Christ then descended downward through the various levels of the earth as though moving downward through a birthing canal. It was not until Holy Saturday when Christ was beginning to take possession of the earth as his own body. This was the moment he had reached the inner core of the earth. This is equivalent to when a new born child is beginning to emerge from the vagina. The full and complete birth of Christ within the earth's devachanic phantom body only transpired after he had spoken to Mary Magdalene when he said, Touch Me Not. This transpired at approximately 3;30 p.m. on Easter Sunday. It was only later during the waning hours of the day while approaching sunset that the full birth of Christ, within the physical body of the earth, within the devachanic body of the earth, and within other various intangible spheres of the earth, was fully completed. This would be comparable to when a newly born infant takes its first breath.

 

It should be noted that Christ requested of Mary Magdalene not to embrace him at that moment of the day. However, we read in the Matthew Gospel that the other women did embrace him. From her visions, Anne Catherine Emmerich made it clear that the other women had separated themselves from Mary Magdalene. They encountered Christ after Mary Magdalene had done so. The spiritual forces of the sun are at their peak shortly after sunrise and shortly before sunset. Throughout the day on Easter Sunday. Christ was uniting his Self here on earth with his Atma body that was positioned within the auric sphere of the sun. Christ had not fully completed this process at the time when Mary Magdalene encountered him. Physically embracing Christ would have been disruptive to the entire process. It wasn't until later, when the sun was beginning to enter its sunset hour, that Christ had then completed his union with both his Atma body of the sun and with the devachanic phantom body of the earth itself. At that moment in the day, the other women were then able to embrace Christ. (Matthew 28:9)

 

Contradictions in the Gospels serve as windows for unveiling greater mysteries. Rudolf Steiner once remarked that if one finds contradictions among the Gospels, he advised, “look deeper.”

The birthing of the new archetypal devachanic phantom body of John the Baptist transpired shortly after sunrise on Easter Sunday. Secondly, the completion of the birthing of Christ within the earth's devachanic phantom body was finalized shortly prior to sunset on Easter Sunday. As addressed above, the spiritual forces of the sun are at their peak shortly after sunrise and shortly before sunset.

 

According to Rudolf Steiner, it is on the 18th day of a pregnancy that the individualized personal soul elements of the incarnating human truly begin to assume the maturing embryo that was prepared for these soul elements of the individual. Day 18 is also when the human heart begins forming. A more universal and archetypal spiritual germ force for the building of the physical-mineral body had already begun to assume the embryo at the moment of conception. At the end of the 17th day of the pregnancy and beginning around the 18th day, this same process is enacted yearly within the earth. Every year, beginning on December 21 and carrying through January 6, a period of 17 days, the inner core and heart of the earth is again enlivened with each passing year by the I AM of Christ; the Kyrios of Christ. The gestation of the New Jerusalem advances forward each year to its eventual future birth as we read in the Book of Revelation.

 

The 18th day is January 7th. This day is collectively celebrated as the Day of Epiphany. This is associated with the Baptism of Christ in the Jordan River according to Eastern Christian traditions. Of course, the exact date of the Baptism is debatable. Robert Powell has the Baptism in the Jordan River in late September, 29 CE. However, there is another perspective that needs to be considered. Every year this process advances the earth's eventual transition to the next manvantara of human evolution. This is often referenced as the Jupiter manvantara. In the Book of Revelation, it is referenced as the New Jerusalem. The Feast of Epiphany, i.e., the Feast of Manifestation, has a more profound aspect to it.

In a previous article I had written, I addressed this subject in my article, The Yearly Procreation of the New Jerusalem. It addresses the Woman clothed with the sun in the Book of Revelation:

“If we can understand the earth as a cosmic ovum, a cosmic egg cell, we begin to see a correlation between the process of human procreation and the Christmas and Epiphany Feasts. Each and every year the earth is impregnated and fertilized to its deepest core by the I AM aspect of the Christ. The I AM of Christ, i.e., the Kyrios of Christ, acts as a spiritual cosmic seed force within the core of the earth in order to create life within and upon the earth. What is to be given birth in the distant future is the next manvantara; the New Jerusalem. The woman holding the child and clothed with the elements of the sun is the New Jerusalem. She is crowned with the 12 stars; the 12 zodiacal constellations. The crescent moon lies beneath her feet. That is, the hardening forces of the past earth conditions have been overcome and supplanted by the birth of the Christ Ego within the new earth. The new earth becomes a more ethereal/astral composition.”

 

And from another article I had submitted, The Tomb of Christ:

“The mission of the earth and that of the Deed of Golgotha was to create a cosmic homeopathic micro-droplet of Christ's All-Encompassing Love within the universe. Our earth is that homeopathic micro-droplet within the universe.”

Rudolf Steiner:  “Let us think of the body of Christ that rose out of the grave. Just as from the body of Adam the bodies of earth-men are descended, in so far as these men have the body that crumbles away, even so are the spiritual bodies, the Phantoms for all men, descended from that which rose out of the grave. And it is possible to establish a relationship with Christ through which an earthly Human Being can bring into his otherwise decaying physical body this Phantom that rose out of the grave of Golgotha. It is possible for man to receive into his organism those forces that rose from the grave, just as through his physical organism at the beginning of the earth evolution, as a consequence of the Luciferic forces, he received the organism of Adam.” (From Jesus to Christ; GA 131)

Our current physical bodies are descendants of the physical body of Adam. Throughout the remaining ages of the Earth manvantara, however, we will incrementally evolve to attain the likeness of the human Form of the young man in the tomb. In contrast to the human Form that fell to the influences of Luciferic forces, the new human Form would be a simulation of the Risen devachanic phantom body of John the Baptist and the Risen body of Christ; i.e., the archetypal devachanic phantom bodies of John the Baptist and Christ that rose on Easter Sunday. John the Baptist and Christ serve as the micro-New Adam and the macro-New Adam, respectively.

 

The Author: Rick Distasi

https://www.facebook.com/profile.php?id=100011409142105

 

 

 

 

 

Profecia de Peter Deunov. Beinsa Douno.

 Prophecy of Peter Deunov (Beinsa Douno).  Robert Powell, PhD, and Harrie Salman, PhD

Profecia de Peter Deunov (Beinsa Douno).  Doutor Robert Powell, Dr. Harrie Salman

Danica Wolkiser 

Enquanto eu morava na cidade de Nova York, ainda no início dos anos 70, depois de ter me formado na escola de Rudolf Steiner e profundamente agradecida por ter encontrado a Antroposofia, conheci Beredene Jocelyn na Comunidadede Cristãos (o Movimento Religioso Antroposófico)  e o Ramo da Sociedade Antroposófica onde eu adorava seguir  suas palestras semanais. Ela se tornou uma amiga muito próxima e eu ainda penso nela com bastante frequência. Ela também é mencionada neste artigo:

"Logo depois, conheci Beredene Jocelyn, autora de Cidadãos do Cosmos (1981). Ela descreveu como quando jovem,  trabalhava na Bulgária como professora de inglês e encontrou lá o trabalho de Peter Denov (Beinsa Douno ) e  juntou-se ao grupo que se formou ao seu redor e participou das atividades do grupo. Depois de retornar da Bulgária para os Estados Unidos, ela encontrou o trabalho de Rudolf Steiner,  o que desde então tornou-se o ponto focal de sua vida como evidenciado pelo seu livro, Cidadãos do Cosmos – ao lado do trabalho de Peter Deunov.

Também segui alguns workshops, na Noruega, junto com meu marido norueguês, Jan, com Harrie Salman (que visitava a Noruega, da Finlândia), e participei de algumas danças de "Pan-euritmia" (muito diferente da euritmia que praticava até então). Então, fiquei surpresa com este artigo que acabei de encontrar, para o qual Harrie Salman contribuiu. Há muito o que ler e acho que pode demorar um tempo substancial para considerá-lo no todo. https://www.facebook.com/danica.wolkiser

https://sophiafoundation.org/wp-content/uploads/2020/06/Prophecy-of-Peter-Deunov-Beinsa-Douno.pdf

While I was living in New York City, still, in the early 1970's, after having graduated from the Rudolf Steiner School and deeply grateful for having found Anthroposophy, I met Beredene Jocelyn at The Christian Community and at the Branch of the Anthroposophical Society where I loved to attend her weekly lectures. She became a close friend and I still think of her quite often. She is also referred to in this article:

"Shortly thereafter I met Beredene Jocelyn, author of Citizens of the Cosmos (1981). She described how, as a young woman, she had been working in Bulgaria as a teacher of English and had encountered there the work of Peter Deunov (Beinsa Douno) and had joined the group that had formed around him and had participated in the group activities. After returning from Bulgaria to the United States, she came across Rudolf Steiner’s work and henceforth this became—alongside the work of Peter Deunov—the focal point of her life, as is evident from her book Citizens of the Cosmos."

I have also taken a couple of workshops, in Norway, along with my Norwegian husband, Jan, with Harrie Salman (who was visiting Norway from Finland), and participated in some dances of "Paneurythmy" (very different from the eurythmy I had practiced till then). So I was surprised by this article I just found, to which Harrie Salman has contributed. There is much to read and I think it might take considerable time for me to consider all of it.

A percepção da Verdade. Rudolf Steiner

SUGIRO QUE UTILIZEM A FERRAMENTA DE TRADUÇÃO NA LATERAL DESTE BLOG

 A percepção da Verdade

“A não ser que adquiramos a faculdade para perceber a verdade neste mundo físico, nunca seremos capazes de replicá-la em relação ao mundo espiritual. A capacidade de encontrar nossos verdadeiros direcionamentos no mundo espiritual deve ser desenvolvida aqui no mundo físico. É para este fim que somos colocados no mundo físico, onde nos cabe  ao procurar a concordância entre ideia e a realidade objetiva, de tal forma que isto se torna natural para nós, se torna num hábito e numa faculdade que carregamos então conosco no mundo espiritual.”

Rudolf Steiner

'Unless we acquire the faculty for the perception of truth in this physical world we shall never be able to unfold it in regard to the spiritual world. The capacity to find our true bearings in the spiritual world must be developed here in the physical world. It is for this purpose that we are placed in the physical world, where it behooves us to seek agreement between idea and objective reality, in such a way that this may become natural to us, may become a habit and a faculty which we then carry with us into the spiritual world.'

Rudolf Steiner

https://rsarchive.org/Lectures/GA233a/English/RSPC1935/19240422p04.html

 

Rudolf Steiner. Festival of Easter. GA 233a Lecture IV 22 April 1924, Dornach

We have seen how out of the Mysteries has grown that which has bound the consciousness of man so closely to the universe that this bond found expression in the annual round of festivals, and we have seen especially how the Festival of Easter has evolved out of the principle of Initiation. From all that has been said, you must have been struck by the great importance of the part played by the Mysteries in the development of mankind.

Everything spiritual that passed through the world in ancient times, by which men were able to develop, did in fact have its rise out of the whole life and content of the Mysteries (Mysterienwesen). Making use of a modern expression, one might say: the Mysteries had a great deal of power in respect of the guidance of all spiritual life.

Now humanity was ordained from the beginning to develop freedom. That this might develop, it was necessary that the life of the Mysteries should decline, so for a long time men were not so closely associated with the powerful guidance coming from the Mysteries and were left more to themselves.

It is very certain we cannot yet say that the time has come when men have attained true inner freedom, that they are now sufficiently ripe to pass on to the next age following the one in which freedom has been gained. Truly we are unable to say this. All the same, there are a sufficient number who have gone through incarnations in which the power of the Mysteries was less apparent than formerly; and if to-day the seed of their passage through these incarnations has not yet germinated, still it is there—it is implanted in the souls of men. And as an age is now approaching which will be again an age of greater spirituality, men must begin to develop what in their present state of dullness they have not yet developed. Without appreciation, without reverence and true knowledge, a spiritual life is really not possible. We make a right use of these festival seasons when we employ them to develop, and to some small extent to implant in our souls, this feeling of appreciation and reverence for what is spiritual that has evolved in the course of human history; when we endeavour to learn as intimately as possible how and why external historical events point to spiritual facts, and carry over what is spiritual from one age into another. This is mainly possible because men come again and again into earthly existence in recurring earthly lives, and therefore carry with them into later epochs what they had experienced in earlier ones. Men are the most important factors in the further development of human history. In every age they live in a definite surrounding or atmosphere (Umgebung), and one of the most important of these was that of the Mysteries. Thus one of the most important agents in human progress is the power to carry over what was experienced in the Mysteries and to live this again, whether it be in the Mysteries themselves, where it works into humanity at large, or simply as cognition or knowledge. To-day this must be in some form of conscious knowledge (Erkennen), for the true life of the Mysteries (Mysterienwesen) has withdrawn more or less from the external life of to-day and must come forth into it again.

We are here constrained to say: It is indeed the case that if that impulse which went forth from the Christmas session here at the GStheanum really enters into the life of the Anthroposophical Society, this society, by pressing onwards to ever greater depths of knowledge, can provide the foundation of a further “living content of the Mysteries” (Mysterienwesen). This must be nurtured consciously within the Anthroposophical Society. For this society has experienced an event that can be utilized in evolution in the same way as a similar event was once utilized: the burning of the temple at Ephesus. Both there and here a great wrong lies at the root of what was done. Things present, however, different aspects on different levels, and what at one level is a dreadful wrong, may be used in accordance with human freedom in such a way that real human progress can be achieved through it.

If we are to enter into such matters with understanding we must grasp them, as I have already said, in as intimate a way as possible. We must study the special way in which the spiritual things of the world were cultivated in the Mysteries. I indicated in the last lecture how out of the spiritual observation of the constellations of the sun and moon, as practised in the Mysteries, the fixing of the annual festival of Easter was determined; further, that the other planets were regarded from the point of view of the moon. I said that according to what was experienced in the observation of the other planets a man was guided at his descent from pre-earthly to earthly existence, that his luminous etheric body was constructed in accordance with what was then seen.

Now if anyone desires to gain some comprehension of how through the forces of the moon—or rather through the spiritual observations by the moon—these etheric forces are transmitted to man, this can be done, as we have tried to do, from observation of the cosmos itself, where it is inscribed, where it exists as fact.

But it is most important that the human interest, which throughout the ages has been felt in these truths, should be permitted to influence the soul. Never did the souls and minds of men take so much interest in the descent of the soul from pre-earthly existence, never was so intimate an interest felt in the last stage of this descent, in man's clothing of himself with the etheric body, as in the Mysteries of Ephesus.

In the Mysteries of Ephesus the whole ritual practised by the goddess of Ephesus, who is named esoterically Artemis, was really directed towards participating in the spiritual blending and interweaving of life in the ether of the universe—in the cosmic ether.

We can venture to say that, when those taking part in the Mystery of Ephesus approached the image of the goddess, an enhancement of perception occurred which amounted to hearing, and what was heard might be given in the words of the goddess somewhat as follows: “I rejoice in all that is fruitful within the wide-spreading universal ether.” This expression of inward joy on the part of the goddess exercised a very profound influence on all growing, blossoming life in the universal ether. And feelings inwardly connected with this springing life breathed like a magic sigh through the spiritual atmosphere of the sacred precincts of the temple of Ephesus.

All the arrangements at this centre of the Mysteries were so directed as to enable people to say: Nowhere but at Ephesus is there so close a union with the growth of living plants, with this sprouting and springing of the being of plants from the earth. This led to the fact that within those Mysteries especially clear instructions were given concerning those secrets of the moon of which I spoke in the last lecture, and which were for the special purpose of bringing an understanding of such things to the souls of those who were adherents of the Ephesian Mysteries.

To feel himself as a light-form was an individual experience to each of these Ephesian pupils and initiates, for it was a real and living fact to them that their light-forms came to them through the moon. The instruction they received was somewhat as follows:

Those able to let the instructions they received in the places of consecration work on them were entirely taken up with this self-construction out of Sunlight that came to them, though changed, by way of the moon. They then heard as if coming to them from the sun the tones: J O A.

They knew that these tones, J O A, stimulated their ego and their astral body. J O equalled the I (ego) and astral body, and they perceived the approach of the Etheric-Light-Body in the A, forming together J O A. When these tones vibrated within the pupil for initiation he was conscious of his ego, of his astral body and etheric body.

Then it was as if there rang forth from the earth (for the man was now entered into cosmic conditions) something which enforced the J O A, making of it eh v, J_ehO_vA. It was the forces of the earth that revealed themselves in the eh v.

The pupil now felt his whole human being in the J_ehO_vA. He felt a premonition of the physical body as it was first on earth in the consonants which accompanied the vocalization, which in the J O A indicated the ego, the astral body, and the etheric body. It was the experiencing of himself in the J_ehO_vA that enabled the pupil of the Ephesian Mysteries to experience the final steps in his descent from the spiritual world. At the same time the consciousness of the J O A was such that he felt himself to be in the light, that he was this tone, J O A. He was then a Man: a resounding (Klingendes) ego, a resounding astral body, within the luminous, shining etheric body. Man was then tone in light. This is the cosmic man.

Thus man is capable of accepting (aufzunehmen) that which he sees out in the cosmos, in the same way as here on earth he accepts the things he sees with his eyes when he looks out to his physical surroundings on the earth. The pupil of the Ephesian Mysteries really felt when he bore the J O A within him as if transported to the Moon-sphere. He shared in what was observed from the point of view of the moon. At that time the human being was still a universal being (Mensch im allgemeinen). It first became man and woman at its descent to earth. But man then felt he was transported to the realms of pre-earthly existence, though aware of the approach of what was earthly. This transporting of themselves into the Moon-sphere was, to the Ephesian pupils, an act of the greatest possible intimacy. They then bore within their hearts and within their souls all the things they had experienced and which sounded in their ears somewhat as follows:

Thou Being, offspring of worlds, who in thy Light-form art strengthened by the Sun under the Moon's control,

Thou art endowed by Mars with his creative resonance, with Mercury's swinging movement of thy limbs ;

Enlightened by the rays of Jupiter's wisdom, And by the love-bearing beauty of Venus,

And Saturn's age-old spiritual inwardness consecrates thee to life in space, to growth in time!

Consciousness of this filled each pupil of Ephesus. He realised that this consciousness which pulsated through him was of the greatest consequence to his humanity.

One can say: this was something which enabled a pupil belonging to the Ephesian Mysteries to feel himself most truly man. To put it trivially—when these words sounded in his ears he felt a consciousness dawn in him that connected him, through the powers of his etheric body, with the whole planetary system:

Weltentsprossenes Wesen, du in Lichtgestalt,
Von der Sonne erkraftet in der Mondgewalt,

Dich beschenket des Mars erschaffendes Klingen
Und Merkurs gliedbewegendes Schwingen,

Dich erleuchtet Jupiters erstrahlende Weisheit
Und der Venus liebetragende Schönheit,

Dass Saturns weltenalte Geist-Innigkeit
Dich dem Raumessein und Zeitenwerden weihe!

This is expressed most pregnantly in the following words spoken to the etheric body by the universe:

“Weltentsprossenes Wesen, du in Lichtgestalt, Von der Sonne erkraftet in der Mondgewalt.”

The man now consciously felt himself within the power of the moonlight.

“Dich beschenket des Mars erschaffendes Klingen Und Merkurs gliedbewegendes Schwingen.”

Here the resonance, which has something creative in it, comes to him from Mars. And that which imparts power to his limbs, that enables him to become a being of movement, comes from Mercury:

“Und Merkurs gliedbewegendes Schwingen.”

From Jupiter illumination comes to him:

“Dich erleuchtet Jupiters erstrahlende Weisheit.”

And from Venus there comes:

“Und der Venus liebetragende Schönheit.”

In order that Saturn can gather together all that completes man inwardly and outwardly, preparing him for his descent to earth, clothing him with his physical body and enabling this physically clothed being, who bears God within him, to carry on his life on earth:

Dass Saturns weltenalte Geist-Innigkeit
Dich dem Raumessein und Zeitenwerden weihe!

From all I have described you can gather that the spiritual life at Ephesus was inwardly bright and full of colour. And this inwardly bright and colourful life contained precisely all that is summed up in the thoughts of Easter, all that the consciousness of man was able to grasp as his own intrinsic worth in the whole cosmos, the whole universe.

Many of those wanderers to whom I alluded in the last lecture, who passed from Mystery to Mystery in order that they might gather the full sum of those influences that came from the Mysteries—many of these wanderers have given us the assurance: that nowhere had the Sphere-harmonies resounded so clearly, so inwardly, as they sounded at Ephesus, because of the perception they had of things as seen from the aspect of the moon. In no other place had the astral light of the world appeared so luminous as when perceived in the light of the sun flooded by the softly glimmering light of the moon—and spiritualized by this astral light as man is ensouled by it—in no other place had they been able to perceive this, or at least not with the same joyousness and inward artistic acceptance.

All this was associated with the temple which later went up in flames through criminal or crazy folly. Initiates of these Ephesian Mysteries were incarnated, as I informed you at the Christmas meeting, in Aristotle and Alexander the Great. These individuals came in touch at that time with what could still be traced of the Mysteries of Samothrace.

Now an external, apparently chance event is sometimes of great importance in the evolution of the world. Some considerable time ago I informed you that the time of the burning of the temple at Ephesus coincided with the birth of Alexander the Great. But other things also took place through this burning of the temple. Oh, how manifold and tremendous are the things that have happened in the course of centuries to those who belonged to this Temple! How much of spiritual light and wisdom has passed through these Temple Halls! And all that passed within these halls was recorded in the world-ether while the flames burst forth from out the Temple. So that one can say: the continuous Easter festival at Ephesus, enclosed as it was within the Temple Halls, has been inscribed ever since on the vast dome of the universe in respect of this dome's ether-nature, though perhaps in letters that are not perceptible to all.

And so has it been with many things. Much of the wisdom of humanity was in ancient times enclosed within Temple walls. It has escaped from these walls, has been inscribed on the universal ether, and henceforth is immediately visible there to those who have risen to real imaginative knowledge.

This imaginative knowledge is to a certain extent the interpretation of the secrets of the stars. What once was Temple-wisdom has been inscribed on the universal ether, and can thence be read by those possessing Imagination.

This can be put in a different way; yet it is the same in whatever way it is put. One can say: I go forth into the night, and gaze on the starry heavens, allowing the impression they make to sink into me. And if the necessary faculties have been acquired, that which is contained in the grouping of the constellations, in the movements of the planets, is transformed into a mighty script. And when this cosmic script is read, something emerges from it of a similar kind to what I described in the last lecture concerning the Secrets of the Moon. These things can absolutely be read in the script of the firmament by those to whom the stars are not merely objects for mathematical calculations but when they are letters in a cosmic script. Something further might here be added for the elucidation of this matter.

At the very time the Mysteries of the Kabiri arose in Samothrace, and the older Mysteries were declining, something emerged through the influence of these Kabiri Mysteries which for Alexander and Aristotle were like a remembrance of the earlier times they had passed through together in a certain century at Ephesus. (Samothrace was not a Mystery-establishment of remembrance, nor was it a place for work where development was practised; as a matter of fact the life of the Mysteries was in general decline at the time of Alexander.) In this remembrance they heard again the sound of the word J O A. Once more there sounded within them:

Weltentsprossenes Wesen, du in Lichtgestalt,

Von der Sonne erkraftet in der Mondgewalt,

Dich beschenket des Mars erschaffendes Klingen

Und Merkurs gliedbewegendes Schwingen,

Dich erleuchtet Jupiters erstrahlende Weisheit

Und der Venus liebetragende Schönheit,

Dass Saturns weltenalte Geist-Innigkeit

Dich dem Raumessein und Zeitenwerden weihe.

In this remembrance—in this historical remembrance of things long past—there lay a certain power for the creation of something new. From that moment a power went forth for the creation of something new—a very remarkable new thing which has attracted very little attention from mankind. You must try to understand how this new creation which proceeded from Alexander and Aristotle was really brought about.

Take some well-known poetic work, or any other work—the most beautiful you can find—take for instance a German translation of the “Bhagavad Gita,” GSthe's “Faust,” or the “Iphigeneia,” anything on which you set a high value, and think of its rich and mighty content, that of GSthe's “Faust,” for example. By what means is this rich content communicated to you, my dear friends? Let us take it that it is communicated to you as is done in the case of the majority of men: that at some time of your life you read GSthe's “Faust.” What came to you on this occasion on the physical plane? What was on the paper? Nothing was on the paper but certain combinations of a b c d e f, etc. These combinations were the only means by which the mighty content of “Faust” was passed on to you. When you know the Alphabet there is nothing on the printed page that is not comprised in its 26 letters. But the rich content of the “Faust” is conjured from the paper in a magic way by means of these letters. It is clear to the eye that the repetition of a b c is wearisome; it is the most abstract thing imaginable. Yet this abstract thing, rightly combined, gives you the complete “Faust”!

And now, when that cosmic world-tone of the moon was heard again—the tone in which Aristotle or Alexander were versed—the meaning of the fire of Ephesus became clear, they knew how this fire had borne out into the far spaces of the world-ether the secret of Ephesus—and there now arose in Aristotle the inspiration to establish (zu begründen) the Cosmic-script. Only this world-script could not be built on the foundation of a b c d e f; but just as ordinary script was founded on letters, the world-script was founded on thoughts. In this way letters of the world-script came into being.

When I write down the following list, the words are just as abstract as a b c d e:

Being.	Time.
Quantity, that is Number.	Place.
Quality, Attributes.	To have (or having).
Relation.	To do (or doing).
Space.	To suffer (or suffering).

You have here a few ideas. Learn to accomplish with these ideas which were first propounded to Alexander by Aristotle—learn to do with these ideas what you have learnt to do with abed; you then learn how from Being, Quantity, Quality, Relation, Space, Time, Place, Having, Doing, Suffering, to read the Cosmos.

In the age of abstraction something extraordinary occurred in the schools of logic. Only suppose, if in certain schools concern was not with teaching people to read, but with compiling books in which every possible combinations of a b c d had to be learnt—a c, a b, b e, and so on—but not so as to learn by this to make use of the letter in a way that could bring any rich content to their souls, this would be to do exactly the same as the world has done to the logic of Aristotle. In his logic what were called categories were put forward; they were learnt by heart, but people did not know how to make use of them. This is similar to learning the a b c by heart without knowing how to use it.

Reading in the script of the universe can be traced back to something as simple as the learning of a b c is to the content of “Faust.”

In fact, what has been put forward by Anthroposophy, and can continue to be put forward, is arrived at from these ideas in the same way as the reading of “Faust” is arrived at by means of letters. For all the secrets of the physical and the spiritual world are contained, as a world-alphabet, within these simple concepts.

You have to realize that in the course of the world's development it happened, that as opposed to the earlier direct perception of which the events at Ephesus were still the most characteristic example, something arose which had its beginning at the time of Alexander, and continued to evolve more especially during the Middle Ages, something most profoundly hidden and esoteric.

Most profoundly esoteric is the thought living in these ten simple conceptions. We must learn really to live more and more in them; we must strive to experience them in our souls, when these have a richly organized spirit-filled content, as vividly as we experience the a b c.

Thus we see, how in these ten concepts whose inner illumination and source of power has once more to be discovered, was comprised something which like a mighty instinctive revelation of wisdom endured through thousands of years. And it will one day come to pass that what seems actually to have been laid within a grave—that is, the Wisdom of the world—will once more emerge and find the Light of the world, men will learn to read in the cosmos once more, and the resurrection of that which has been kept in concealment during the interval of human evolution between the two spiritual epochs, will again be experienced.

Our purpose, my dear friends, is to reveal to mankind that which has been hidden. I can therefore say, as on other occasions: Anthroposophy is a Christmas event, and in all its acts it is also an Easter event, a resurrection experience that is connected with a burial. And it is important that we should feel, especially at this Easter Assembly, the solemn sanctity—if I may so express it—of our Anthroposophical aspirations, in that we have some perception of being able to go to-day to a Spiritual Being who stands near us, perhaps immediately beyond the threshold, and to Whom we can say: Ah! at that time humanity was blessed by a divine spiritual revelation, which shone with exceptional clarity at Ephesus, but now all that lies buried. How can I again bring forth what thus lies buried! Yet we can believe that what once has been can somewhere be found again—can be found in the grave where it was hidden.

Then a Being will answer us, as on a similar occasion this same Being answered once before: “That which ye seek is no longer here, it is in your hearts, if only ye will open them to receive it in the right way.”

Anthroposophy already dwells in the hearts of men. These men have only to open their hearts to it in the right way. Then we shall experience in full sunlight, not in the old-time instinctive way, our return to that Wisdom which lived in, and illumined the Mysteries.

These are the things, my dear friends, which I desired to bring before you at this Easter season. For to fill ourselves with that which like a sacred breath can inflame the heart of everyone who holds to Anthroposophy, and can bear us with it into the spiritual world, is an impulse which is closely associated with the Christmas Impulse given at Dornach. This impulse must not remain something that can be thought out; it cannot stop at intellectuality; it must be an impulse coming from the heart, not dry or insipid—not sentimental, but in accordance with its whole nature it must be a very solemn one.

In the same way as the flames at Ephesus were used by Aristotle to fire his heart anew, and after they had streamed up into the outer ether they had brought to him again the secrets which he was then able to grasp in their primal significance ... as the fire at Ephesus could be used in this way, it is laid upon us, and we shall soon be able to carry out the demand (I say this in all humility), it is laid upon us to use that which as the aim and purpose of Anthroposophy was carried up into the ether along with the flames of the GStheanum for the further carrying out of this purpose.

What is to be the outcome of this, my dear friends? The outcome is to be that we receive a new impulse from the GStheanum. At the annual commemoration of the sad event which falls at Christmas time, the time in which this misfortune overtook us, we must receive a fresh impulse from the GStheanum. And why? Because we should feel what formerly was more or less an earthly concern, founded and constructed as a thing of earth, has been borne up by the flames into the wide spaces of the cosmos. Because this misfortune has come upon us we ought to be able to say in recognizing the results of this misfortune: We now realize that we should not have carried this out as a merely earthly concern (Erdensache) but as one appertaining to the whole far-reaching etheric world in which the Spirit dwells: then what happened to the GStheanum becomes something that concerns the wide ether in which dwells the spirit-filled wisdom of the universe. It has been carried out far into the beyond, and we must fill ourselves with the impulses of the GStheanum that comes to us from out the cosmos.

Let us take this as we will, let us take it as an image. But the image contains a profound truth. And this profound truth can be expressed in simple words when we say: The activities (Wirken) of Anthroposophy have been permeated with an esoteric tendency since the time of the Christmas impulse, 1923. This esoteric impulse or tendency exists, for though the earthly part through the co-operation of physical fire streamed out into space as astral light ... this impulse works back again into the Anthroposophical movement if only we are in a position to receive it.

When we are able to do this we are aware of a most important factor in all that lives in Anthroposophy. This important factor or part (Glied) is the Easter-feeling (Osterstimmung), that Anthroposophical feeling that can never be persuaded that the spirit can possibly die, but that, when owing to the world it has to die, it rises eternally anew. Anthroposophy must hold to the spirit that from eternal foundations ever rises again.

Let us take this to our hearts as an Easter thought, an Easter feeling. We will then take with us from this place of meeting, when we take our way into other walks of life, something which will give us courage and power to carry on our work.