# The Gospel of John and the Three Other Gospels

## GA 117a — 13 January 1910, Stockholm

### Ninth Lecture

The spiritual content of the gospel should become more and more accessible to people through the theosophical movement in our time. And this is all the more necessary as the biblical records, especially in our time, are beginning to be more and more fragmented and frayed by historical-scientific research, which is a good thing in and of itself. Modern man has lost sight of spiritual realities.

The external historical research in our days has come to the conclusion that the three synoptic gospels must be understood in a certain way as historical events. In view of the contradictions present in them, this research seeks to make it credible that they came about because these gospels were not written by eyewitnesses, but that the stories were passed from mouth to mouth and only later written down. According to one assumption, the Synoptics should come from an Aramaic source and be oral messages about the events in Palestine. The one who wrote the Gospel of John should not want to give a historical event, but only a confession presented in external images.

But the gospels will be lost to humanity if criticism continues on this path. Only through spiritual research can we find the true facts. This research does not ask for some fantastic Aramaic source, but for the real sources from which the gospels emerged.

Only by examining these can we achieve a deeper understanding. We must turn not to any external documents, but to the mysteries of the past if we are to understand the Gospels. In these mysteries there was something that could be called an initiation ceremony. The person's need for development was known to the Hierophant, and the methods used to lead him into the spiritual world were not as well known and described in ancient times as they are in our days. People were at a different level of development then, and therefore needed different methods than the ones we use. Careful instruction preceded every initiation for years. The content of the instruction given in the Egyptian and Pythagorean places of initiation was somewhat similar to what we today call The first degree, which followed the preparation, was called “imagination” or “knowledge”. The second degree was called “enlightenment” or “inspiration” and the third “completion through ‘intuition’ or ‘direct spiritual vision’. These three degrees were not intimate inner experiences as in later times, but purely external actions in which the inner development was reflected. The disciple was prepared by certain sensual models, great symbolic figures that were shown to him in the mystery temples and that were supposed to have a certain magical effect on him. He was also to experience certain dramatic situations and undergo certain physical trials that were intended to awaken and release forces that were still dormant in his soul. These symbolic figures and dramatic situations were intended to make him aware of all the temptations that a person can encounter in the world and show him how far a person can fall if left to his own devices. To escape this, the soul must free itself from everything that binds it. By observing external, often quite drastic situations, the student should be cleansed of all his “urges, desires and passions.” And through this catharsis or cleansing, all that is noblest in the soul should be drawn from the innermost part of the soul. After that, he was ready to enter the first degree, the world of imagination. This catharsis was all the more necessary because otherwise the pupil would have been exposed to all the dangers in the new world that was opening up to him. The external world was no longer the same, he could no longer live on the account of his surroundings. He could no longer have the help of all these precepts and generally accepted views that build a society, a family. Horrifying images arose in his soul. If he had not been given some firm principles and supporting thoughts through education, he could have fared very badly. From the depths of his soul, quite objective images of all the instincts and desires that he carried within him arose – not only those of which he was aware, but also others that he did not even know. Their effect could make him worse than before if he had not first undergone a process of purification that penetrated to the very core of his soul, a catharsis. In this way, the disciple was slowly led through a number of external means to the second and then to the third degree. What interests us most is the last degree of initiation, which was the same in the most diverse mysteries. Let us now first look back at the Egyptian mysteries. There we find that the disciple was placed in a lethargic state for a period of three and a half days, during which time he neither saw nor heard with his external senses. He lay as if dead in his coffin or on a cross. During ordinary sleep, as we know, the etheric body remains in the physical body, while the astral body and the ego are drawn out. But in the cataleptic state, the etheric body unites with the other two, and the physical body is left alone. So it was a literal killing of the father principle and a union with the mother principle. This enabled the disciple to have experiences in the spiritual world that underlies the physical, that is, the etheric world, and then, based on his own experience, he could speak of it as its messenger. But the etheric body was not allowed to move too far away from the physical body, because then it could happen that it could not be recalled at all. The hierophant had to watch over this and recall the disciple at the right time. The disciple then returned to the world with the memory of everything he had experienced, and was then able to put into words what he had seen and heard, and become a witness of the spiritual world. This happened during the Egyptian initiation. The last act of the initiation took place in a different way in the countries that spread like a broad belt from the Persian Gulf, the Black and Caspian Sea to the west to France and Great Britain. Here it was the Zoroaster religion that left its mark on the peoples. After the disciple had undergone the first two degrees in the Druid or Drotten mysteries, for example, and had been instructed in the mysteries, he was finally introduced to the actual world of ethereal processes, to the spiritual world that surrounds us. The events that are reflected in the cosmos could have a direct effect on him there. Meanwhile, everything that had moved in him before was silenced and poured out into the whole cosmos. [While in the Egyptian initiation the disciple completely stepped out of the context of the outer world and stepped completely into his soul, descended to Persephonaia, the disciple of the Drotten Mysteries was moved up into the cosmic worlds and could pour out his being up to the twelvefold, up to the Zodiac. He knew that the things spoke differently, depending on whether this or that constellation was above the others. Herein lay the difference with the Egyptian initiation. This path was adapted to the different constitution of the people.] Destined for different peoples, these paths - both the outer and the inner one - led to the same result. In the Christ, they were to unite, flow together into a single path and form the unified Christian initiation. Therefore, anyone who reads the Gospel correctly will find the most important mysteries in it. The Christ Himself had initiated Lazarus and brought him the last act of the Egyptian initiation drama, but He also had him live through the most important part of the Nordic initiation. This can be seen from a passage in the Gospel of John, where something is related that the evangelist could not have seen with his physical eyes, and that only someone who had been initiated by the Christ Himself could have related. “The next day,“ it says, ‘John the Baptist and two of his disciples were standing there with him, and he saw Jesus coming and said, ’Behold the Lamb of God,' and the” - others - “two disciples heard him speak and followed Jesus. Then Jesus turned around... ‘and so on, whereupon the evangelist adds: ’And it was in the tenth hour.” How should we understand this? Spiritual research is much more realistic than historical research, which, for example, interprets this passage to mean that the evangelist was standing nearby and observed all this. But that is not correct. The words “It was the tenth hour” indicate that the author of the Gospel of John was clairvoyant, so that the positions of the constellations affected him. He was far away, but a certain constellation made it possible for him to turn his clairvoyant gaze to this event. It is impossible to explain this addition in any other way - “It was the tenth hour. Only at this hour was a certain constellation such that he could see this clairvoyantly. There is nothing in the Gospels that is not based, and the more closely you examine them, the clearer they become. And if we could imbibe the general sense of the incredible depth of the Gospels, we would have gained a great deal. Now, however, Lazarus and the man who wrote the Gospel of John are the same person. The fact that he becomes clairvoyant through the influence of the constellations indicates that he has undergone the Nordic initiation, and by being raised from the dead he is also an Egyptian initiate. Partly because of this double initiation, and partly because Jesus himself had initiated him, his gospel has such a particularly great significance. The evangelists have all described in their own special way the initiation drama as it takes place in the various temples. Through preparatory scenes and symbolic images, which were different in the various temples, the disciples were introduced to the spiritual world. But there was something else taught as well. What was depicted in the mysteries, it was taught, should become a reality in the outer physical world. The drama of initiation was to be relived by a son of God, and it was by this very fact that he would be recognized. When Ahura-Mazdao descends and incarnates as a human being, he will experience in real life everything that had previously only been enacted inside the temple. When this happens, the Son of God has come to us. The evangelists knew that this fact had occurred with Christ Jesus. They knew that the mysteries enacted inside the temple had become reality through the event in Palestine. That is why they were also able to describe the initiation ceremony. At the same time, they described it as it had actually occurred. For the event in Palestine coincides with the ancient mysteries and reflects them. It is here, in the ancient mysteries of the past – and not in some Aramaic documents – that we must seek the real source of the Gospel. The evangelists understood and recognized that once upon a time a man lived on earth whose whole outer life was in everything an image of what was proclaimed in the temples, and that is why they were able to write about it at the same time as they described the ancient methods of initiation. Writing a biography in the same sense as in modern times was not the point here. You can never find the essence of a person's life in letters and notes that the people concerned have carelessly left behind and that are the main things people look for nowadays. That is not how the story of Jesus was written in those days. The evangelists followed a better method. For them, the essential thing was the events of his life that corresponded to the initiatory drama, and that he, as an historical personality, had really lived through this. For them, he was the greatest of the initiates because he had been awakened to life by virtue of his own divine self, not by the hierophant in an underground temple. All this was grasped by the three first evangelists and described in connection with their various initiations. Lazarus, who had been initiated by the Christ Jesus himself, had experienced everything as a spiritual eyewitness, and therefore he, who knew best the innermost causes of the great drama, could give the most intimate descriptions of it. He did not need Egyptian documents; the document he followed was given to him by the Christ Jesus himself. We find, therefore, that the Gospels give us, on the one hand, historical reality and, on the other, pictures of the initiation dramas of the mysteries. When Jesus raised Lazarus from the dead, he was actually performing an initiation ceremony before [all] the people, and in this fact we have the reason for the fierce persecution by the Jewish authorities. Otherwise it is impossible to understand why they wanted to kill him precisely because he had raised a man who was thought to be dead, yes, why they even wanted to kill the one who had been raised. “This man does many signs,” they said among themselves, “we cannot live with him.” Conservative as they were with regard to their old teaching, they wanted to keep the secrets of the mysteries. Until now, only a few had known the way to the spiritual world, but now the secrets of the temple had been brought to light. [Now it should be possible to relive the initiation process. The process should be presented to the whole world. First in an exemplary way through the resurrection of Lazarus, then on the cross.] Outside the temple, the great initiation drama had taken place, and in the sight of the people, the initiate had been called to life; this was clear to all who understood what had happened. In the eyes of the conservatives, it was a betrayal of the mysteries and should be punished by death. It was therefore not surprising that the priests said that they could not live with this man. [One might object: If the initiation process involves dangers, was it allowed to be published? As it had happened, yes. — If it had only been described up to the Lazarus event, it would have been dangerous; but after the twelfth chapter comes the account of what had to happen so that the public would not be endangered. If we understand the whole Gospel of John, we find in it what made it possible to hint at the initiation process.