# Introduction to the Basics of Theosophy

## GA 111 — 4 March 1908, Hilversum

### XV. The Christian Initiation

Theosophy is an internalization in all areas of life. It is an impetus to reflect on religious things and questions, which is of particular importance for our time because science and old religious traditions are coming to the fore. These have given rise to the discouragement, indifference and tragedy of contemporary humanity. Theosophy is a reconciliation of science and religion. It does not start from a new form of religion, but encompasses everything that we are able to know about the supersensible worlds through knowledge and by living in them. Theosophy must gradually become a way of coming to knowledge of true life in all areas. Through theosophical explanations, true and genuine foundations of Christianity can also be found. Esoteric Christianity no longer exists today. What exactly is esoteric Christianity?

The Gospel of John is considered by many to be less valuable than the other gospels. The inner meaning of this document is felt when one experiences it. We must regard it as a Christian indication, as an offer of means that lead to participation in the spiritual world. This spiritual world exists around us and in us. Spiritual powers can be awakened in all of us. There have always been enlightened people throughout the ages, and from them the light has spread. These were the initiates. And they owed their best powers to the influence of the Gospel of John. There are different paths and stages that lead to initiation. But all initiation leads to the highest point: to the truth. The paths taken before Christianity were those of human power and wisdom. Christian initiation is the one that is based almost exclusively on the elements of the soul: mind, feeling and perception. But the basic conditions for Christian initiation are: spiritual knowledge, study and willpower.

The human being knew his physical body and had to learn to recognize that it is only one limb of his human essence. The disciple was taught to recognize the difference between his physical body and his etheric or life body, and between this and his astral body.

Furthermore, the student is taught that the consciousness of the soul or Manas is juxtaposed to physical consciousness. One's gaze was directed to the divine image of man or Atma - and to the living spirit - or Budhi.

There is one thing that distinguishes man from mineral, plant and animal and that cannot be named; this is the “I am”, that is the divinity in us. Through sound and voice alone we express this “I am”. In earlier times, for example among the Israelites, there was still a sense of the common people's I, but this was later lost. Mankind must also learn to feel that “I and the Father are one.”

Then the disciple was taught the seven stages of initiation, which are as follows: humility and compassion for the lower living creatures, for to them he owes his existence. Christ showed this humility to his apostles when he washed their feet.

Through pain and suffering, the disciple learns to strengthen his inner being and to feel no more suffering. That was the stage of scourging. Then the disciple had to learn to endure scorn, mockery, and contempt of the most sacred, and to find support only in himself. This was the stage of the crowning with thorns. The physical body had to become an instrument that he could renounce without difficulty. That was the crucifixion. Through the mystical death, he came to know all the depths of human pain and misery, and thus the spiritual light opened before him, and he attained enlightenment and awakening. The ego is now identical with the spiritual consciousness. Through the burial, he learned that his body was a part of the Earth planet and that his body would have to be reunited with the Earth. Then came the victory of life over death, the realization of the eternal, and this was the resurrection or the Christ experience and, in the spiritual body, the glorification or the ascension.

Christian initiation is therefore