# The Fifth Gospel III

## GA 148 — 8 December 1913, Munich

### First Munich Lecture

Certain duties imposed on me from the spiritual world have made it necessary for me to research some things regarding the life of Christ Jesus in recent times. You know that it is possible to gain access to events that took place in the past through the so-called Akashic Records research. So an attempt was made to gain access to the most important event in the evolution of the earth, the event that is connected with the Mystery of Golgotha. A number of things have emerged that can complement the more spiritual scientific explanations that have been given to you on various occasions about the Mystery of Golgotha. What has now emerged from the Akasha Chronicle research is of a different nature; it is, so to speak, more concrete, a sum of facts related to the life of Christ Jesus. It is hoped that these facts will, over time, come together to form a kind of fifth gospel, and we will talk about why it is necessary in our time to extract from the occult sources what can be described as a fifth gospel in a certain respect.

Today I will begin by telling a few stories that relate to the youth of Jesus of Nazareth and that will culminate in an important conversation that he had with his stepmother or foster mother. Some of what will now be discussed as the Fifth Gospel has already been communicated to some of you by Miss Stinde; but for the sake of the context I shall also have to briefly mention the things that have already been presented to some of you.

I would like to begin my story today with the event that I have already described to you several times, with the passing over of the Zarathustra ego into the physical form of the Jesus child who descended from the Nathanic line of the House of David. I will briefly mention that, according to the Akasha Chronicle research, two Jesus children were born around the same time. One was born out of what we can call the Solomon line of the House of David, the other out of the Nathan line of the House of David. The two were very different in terms of their entire childhood. The body that descended from the Solomonic line of the House of David contained the same ego that once walked the earth as Zarathustra. This ego had advanced to become a spirit that, as is often the case occurred in such cases, he appeared childlike during the first twelve years, but he proved to be endowed with the very highest gifts, and he learned with great rapidity everything that human cultural development had produced up to that age. We would call a boy of the highest talent, according to what emerges from the Akasha Chronicle, this boy from the Solomonic line of the House of David. We cannot address the other Jesus boy from the Nathanic line with such predicates. He was basically untalented for everything that can be learned through the achievements of the earth sciences and arts of man. He even showed a certain reluctance to learn anything of what mankind has achieved. On the other hand, this Jesus-boy showed the most profound genius of the heart; even in his earliest boyhood he radiated the warmest love imaginable, and in human and earthly terms he absorbed everything that could lead to the development of a life of love.

We also already know that after the two boys had turned about twelve years old, the ego of Zarathustra emerged, as sometimes happens in the occult processes of the evolution of humanity on earth. It emerged from the body of the Jesus-child of the Solomonic line, and passed over into the bodily sheaths of the other Jesus-child. The Gospel of Luke indicates this by telling how this Jesus boy then sat among the scribes and gave astounding answers and was hardly recognized by his own parents. Thus, from the age of twelve, we have come to know this Jesus child, with the genius of the heart, who had united within himself the sum of all human gifts related to feeling and the soul; we have the union of Zarathustra's ego with this Jesus child, who at that time did not yet know what was happening to him: that it was the ego of Zarathustra that left the body of the Solomonic Jesus child and moved into him and already worked in his bodily shells, so that both elements gradually permeated each other to the highest perfection.

We also know that the biological mother of the Nathanian Jesus child soon died, as did the father of the Solomonian Jesus child, and we know that a family was formed from the two families from which the two Jesus so that the Nathanian Jesus from the other family got step-siblings and the natural mother of the Solomonian Jesus boy became his step- or foster mother. In this family he now grew up in Nazareth. The extraordinary talent which he had shown when he gave those great and powerful answers in the temple among the scribes, astonishing everyone, increased further. Something wonderful took place in the soul of this Jesus child of Nazareth, in whom was contained the ego of Zarathustra, from the age of twelve until about the age of eighteen: something emerged from the depths of his soul life that no one else at that time was able to experience; a tremendous maturity of spiritual judgment, alongside a deep originality of his soul abilities, asserted itself. To the amazement of those around him, that mighty divine voice from the spiritual regions, which in the Hebrew secret teachings was called the great Bath-Kol, spoke ever more clearly and distinctly to his soul. But differently than to the scribes, the great Bath-Kol spoke to this adolescent boy in a sublime way. It came up like an inner, wondrous illumination. So it came about that even in his youth, Jesus of Nazareth could say to himself in a sad mood: What has become of Hebrew humanity since those times, since this humanity heard the old prophets, those old prophets who themselves still received the spiritual secrets from higher worlds through their inspirations and intuitions? Then it dawned on Jesus of Nazareth through inner illumination that there had once been a close communication between the old Hebrew prophets and the divine spiritual powers; that the greatest secrets were revealed to the old prophets through the holy, solemn voice of the great Bath Kol. But times had changed until the present day, when Jesus of Nazareth lived. There were scholars and scribes, and some prophets, who could only grasp the echoes, the faint echoes, of what the great prophets had once received as revelation. But all that could be attained in the present time was only a shadow of the old teachings. But what was preserved in the scriptures as tradition, Jesus felt and sensed - now that he received it through his direct inner inspiration, through lights that shone more and more brightly in him from day to day, that it was there, but that the present was no longer suited to understand it. His life was powerful in these inspirations.

One gains an immensely strong impression when one directs one's spiritual gaze to this point in the evolution of the earth, when one sees again, in the soul of Jesus of Nazareth, what was revealed in ancient times, as it were, to the patriarchal prophets, and one sees how lonely he stood in humanity, which was without understanding for what he experienced. He had to say to Himself: Even if the great Bath Kol spoke loudly and clearly from heaven, there are no people here who could understand it. What has become of humanity? This weighed heavily on his soul as an enormous pain. So we see the boy growing into young adulthood. From week to week, new insights arose for him, but each new insight was linked for him to an ever-increasing suffering, to deep, deep pain over what humanity has forgotten, what it can no longer understand. The entire descent of humanity was borne by the soul of Jesus of Nazareth. One learns many things about the pain and suffering that people in the world have to endure when one focuses one's spiritual vision on the evolution of humanity. But the impression that one receives from that soul, which out of pure compassion for humanity felt the most intense pain at the descent of humanity, at what humanity was no longer able to receive of what was prepared for it from spiritual worlds. This pain increased all the more because in the whole environment of Jesus of Nazareth, between the ages of twelve and eighteen, there was no one with whom he could have spoken about it in any way. Even the best disciples of the great scholars, such as Hillel, did not understand the greatness that was revealed in the soul of Jesus of Nazareth. He was alone with his revelations and alone with his infinite pain, embracing humanity in boundless compassion. Above all, I would like to characterize this mood of his soul in Jesus of Nazareth. While he was going through all this inwardly, while worlds were unfolding within him, he worked unpretentiously on the outside in his father's business, which was a kind of carpentry. And so he matured until he was eighteen years old. Then, according to the will of the family, he was to go on a kind of journey through the world, moving from place to place to work there for a while. So he did. And this brings us to a second period in the youth of Jesus of Nazareth, which lasted from about the age of eighteen to twenty-four.

He traveled to many places, both within and outside of Palestine. He came into contact with Jews and Gentiles in all kinds of Gentile regions. One could discern something remarkable about this personality, which will always be among the most instructive aspects of any attempt to explore the secrets of the human depths: One could see that the immense pain he had experienced in his soul had been transformed into immense love, as it often does when he is selfless, into a love that works not only through words but also through his mere presence. When he entered the families in whose midst he was to work, they knew from the way he presented himself, from the way he was, that the love that can only come from one person radiated from this soul; a love that did everyone good, in whose atmosphere everyone who was aware of it wanted to live. And this love was transformed pain, was the metamorphosis of pain. Many things happened that gave the people among whom he lived the impression that they were dealing with a person unlike any who had ever walked the earth. By day he worked; in the evenings the families gathered at the places where he worked and there he was among them. Everything that could radiate from his love lived in such families. People felt that they were more than mere humans when he spoke his simple words, but they were imbued with what he had experienced from the age of twelve to eighteen. And then, when he had moved away from the place, it was as if these families felt him still among them, as if he had not left at all. His presence was still felt. Yes, it happened again and again that they all had a real vision: while they were talking about what he had said, while they were inwardly rejoicing in what they felt of his presence, they saw him come in through the door, sit down among them, feel his loving presence, and hear him speak. He was not there in the flesh, but there was a vision shared by all.

And so, in many regions, a sense of community gradually developed between Jesus of Nazareth and the people with whom he came into contact over the years. And everywhere people talked about this man of great love. Many scriptures were applied to him. The scriptures were not understood, and he was also understood little with the mind; but with the heart, one felt all the more deeply his love, the extraordinary of his existence and his effect. He came not only to Hebrew but also to pagan areas, even outside of Palestine. Strangely enough, his path also led him to such pagan areas where pagan teachings had declined. He got to know some pagan places whose old places of worship had fallen into disrepair.

And then one day he came to a place that had suffered particularly from the decline of the old pagan places of worship, the old pagan priesthood. The pagan places of worship were, after all, an external expression of what had been practiced here and there in the mysteries. The ceremonies in the places of worship were images of the mysteries. But all this was in decline, had fallen into disrepair in many areas. Then Jesus of Nazareth came to a place of worship where, for reasons unknown to him, the outer buildings had also fallen into disrepair. I still do not know the location of this place of worship. Unfortunately, it has not been possible to determine the exact location and name of the place in the Akasha Chronicle; for some reason, the impression of the place has been blurred on the map of the earth, so to speak. What I am telling you is absolutely correct, in my opinion, but it is not possible to indicate the location; for some reason it cannot be found. But it was a pagan place, a dilapidated place of worship, and all around it the people were sad and sick and burdened with all kinds of diseases and hardships. Because they were burdened with such diseases and hardships, the priesthood had left and fled. The place of worship had fallen into disrepair. The people felt unhappy because their priests had abandoned them. There was tremendous misery when Jesus entered this pagan place of worship. As he approached, he was noticed by some and immediately it spread like wildfire among the people: here comes someone who can help us! Because of the power that radiated from his love, which had already become a kind of sanctifying love, people felt as if someone special was approaching, as if heaven itself had sent them another of their cult priests. They flocked there in great numbers, hoping that their cult would now be performed again. Jesus of Nazareth was not inclined to perform the pagan cult, as is understandable; but when he looked at the people with his gaze, which had now been heightened to a kind of clairvoyance, born of pain and love, he already understood something of the essence of the decline of paganism. Then he learned to recognize the following: He knew that in ancient times, when the still good priests served and sacrificed, good spiritual beings from the sphere of the higher hierarchies bowed down at these places of worship for the pagan sacrifices and rituals. But little by little – that dawned on him – paganism had fallen into decline. Whereas in the past the rivers of mercy and grace of the good gods worshipped by the heathens had been sent down to the sacrificial altars and united with the sacrifice, now demons, emissaries of Ahriman and Lucifer, had descended. He saw them among the people and realized that these demonic entities were actually the cause of the evil diseases that were raging among the people, who now pitied him in their deepest souls. And when he perceived these mysterious connections, when he thus came to understand the secret of the declining paganism, he fell down as if dead. This occurrence had a terrible effect on the people, who believed that a priest had come down from heaven. They saw the man fall down and flee, flee in terror from the place to which they had just flocked. With the last glance that he cast, in his ordinary consciousness, at the fleeing people, Jesus of Nazareth saw the demons fleeing with the people; but other demons still surrounded him. Then the everyday consciousness receded and he felt as if he had been transported into a higher spiritual world, from which the blessings of the pagan gods had once flowed, which had united with the sacrifices. And just as he had otherwise heard the voice of the great Bath-Kol, so now he heard the sounds from the divine-spiritual realms, from those hierarchies to which the pagan good gods belonged. He heard human primordial revelation in this enraptured state.

I have tried to put into German words what he heard there; as well as I could, to reproduce what he heard. And it is characteristic: I was able to share these words first at the laying of the foundation stone of our Dornach building. It is like the reverse of the Christian Lord's Prayer, which he only had to reveal much later in the well-known form. But now it impressed itself on him as it might have been revealed in the beginning of the evolution of the earth as a cosmic Lord's Prayer. This is how it sounds when translated into German:

> Amen
> Evil rules
> Witnesses of dissolving egoity
> From other selfhood guilt
> We experience in our daily bread
> in which heaven's will does not prevail
> in which man has separated himself from your kingdom
> and forgotten your name
> you fathers in the heavens.

So then:

> Amen  
> Evil reigns  
> Witnesses of the disintegration of the ego  
> Of the guilt of selfhood owed to others  
> Experienced in the daily bread  
> In which heaven's will does not prevail  
> In which man has separated himself from your kingdom  
> And forgotten your name  
> you fathers in the heavens.

What spoke to him from the regions from which the gods of the heathens had once worked was like a great, powerful revelation to him. These words, which at first sound simple, in fact contain the secret of the whole incorporation of man into physical earthly corporeality. They contain this secret. One comes more and more to realize, as I have convinced myself by gradually meditating on these words, what tremendous depths are contained in them. One would like to say that the whole ancient pagan heaven, which expressed itself in this mystery of the Incarnation as in a macrocosmic Lord's Prayer, once worked on the fallen Jesus of Nazareth, who was in a raptured state. And when he came to again, he still saw the last fleeing demons, who had taken the place of the old good pagan gods, and in the far distance he saw the people fleeing. But he had suffered not only from the pain caused by the revelations of the Bath-Kol, for which humanity was no longer ripe, but now he had to suffer the second pain, because he had to recognize: Even that which had once been spoken to paganism, even that which were divine-spiritual revelations for paganism, is now in decline. Even if all the voices of the heavens were to resound today, humanity would not have the capacity to receive them. — So he had to say to himself.

It is a tremendous impression to see how much pain had to be accumulated in a soul for the Mystery of Golgotha to be prepared. It is a tremendous impression to realize, through these things, what pain had to be poured into that impulse which we call the Christ impulse for the further development of the earth. In this way, Jesus had also come to know the essence of paganism and the essence of its decline.

When he was about twenty-four years old, he went home; it was around the same time that his biological father died. He was now alone with his siblings, who were all his step-siblings, and his foster or stepmother. Now something strange happened: little by little, the love and understanding of the stepmother or foster mother for him grew more and more, while his brothers and sisters did not understand him. Something like a genius of the heart blossomed in her. She was able to understand the lonely man, who carried the suffering of humanity within him, little by little – even if only little by little – while his brothers did not care.

But first he would get to know something else: the community that showed him, so to speak, the third aspect of the decline of humanity. He would get to know the Essene community. This Essene community, which had its main center at the Dead Sea, was widespread throughout the world at that time. It was a strict, closed order that strove to ascend again through a certain regulated, renounced life to those levels above which humanity had descended in its decline ; to ascend by spiritual exercises to that spiritual height where something could be heard again of—no matter whether it was called in the Jewish sense, the great Bath-Kol, or in the heathen sense, the old Revelation. The Esseneans sought to achieve this through strict training of the soul and isolation from the things that otherwise characterized humanity. What they strove for had attracted many. They had various possessions far and wide throughout the land. Whoever wanted to become an Essenean had to give up what he had inherited or could still inherit to the common possession. No one was allowed to keep property for himself. Many Essenes had a house or a country estate here or there, which they dedicated to the order. As a result, the order had scattered settlements throughout the Near East, especially in Palestine, including Nazareth. Everything had to be in the public domain. The Essenes performed great deeds of charity. No one owned anything for themselves. Everyone was allowed to give away from the common property to anyone they considered poor or in need. Through spiritual exercises they attained a certain healing power, which had an enormous beneficial effect. They had one principle that would be impossible today, but which was strictly observed at that time: anyone could support people they considered worthy from the common fund, but never their relatives. They had to free themselves from all the ties of the senses that connected them to the outside world.

Jesus of Nazareth did not actually become an Essene, like John, whom he briefly met among the Essenes; but because of the enormity of what his soul held, he was treated with great trust in the order. Much of what was otherwise only known to members of the higher degrees was discussed with him in confidence, based on the way his soul worked. In this way he learned to recognize how they were striving upwards again along a steep path to the heights from which men had descended. Often it seemed to him as if he could say: Yes, there are still people among us who are ascending again to that which was once revealed to mankind in primeval times, but which mankind in general does not understand today.

Once, after he had had a profound conversation about the secrets of the world within the Essene community, he had a great, powerful impression. As he walked out through the gate, he saw two figures in a vision. He recognized Ahriman and Lucifer and saw them flee from the Essene gates. He knew that they fled into the rest of humanity. He often had such a vision from then on. It was the custom of the Essenes not to pass through the ordinary gates of a city or house of that time that were somehow decorated with sculptures. They had to turn back at such gates. But since there were so many Essenes – there were as many Essenes as Pharisees in Palestine at that time – they were taken into consideration and had their own very simple gates built. So the Essenes were not allowed to go through any gate that had any images on it. This was connected with their entire spiritual development. Therefore, there were special Essene gates in the cities. Jesus of Nazareth had often passed through such Essene gates. He always saw how Lucifer and Ahriman in a particularly threatening way for humanity departed from the gates. Yes, you see, when you learn about such things in theory, they certainly make an impression; but when you learn about them as you can learn through a glimpse into the Akasha Chronicle, when you really see the figures of Lucifer and Ahriman under the same conditions as Jesus of Nazareth saw them, then it makes a completely different impression. Then you begin to grasp the deepest secrets not only with your mind, with your intellect, but with your whole soul, you not only know them, you experience them, you are one with them.

I can only stammer with poor words what now, as a third great pain, was discharged onto the soul of Jesus: He recognized that it was indeed possible in his time for individuals to separate themselves and achieve the highest insight, but only if the rest of humanity is all the more cut off from all development of the soul. At the expense of the rest of humanity, such people seek the perfection of their soul, and because they strive for such a development, through which Lucifer and Ahriman cannot approach them, they must flee. But as these individual people break free, Lucifer and Ahriman flee to the other people. These are plunged into decadence all the more, the more such people rise in their isolation. This was indeed a terrible impression for Jesus of Nazareth, who felt undivided compassion for all people, who could not feel without the deepest, most profound pain that individuals should rise in their soul development at the expense of humanity in general. And so the idea formed in him: Lucifer and Ahriman receive in general humanity an ever-increasing power precisely because individuals want to be the pure, the Essene. That was the third great pain, even the most terrible pain; for now something like despair of the fate of mankind would sometimes break out in his soul. The secret of this fate of mankind came over him terribly. He carried this fate of the world, crowded together in his own soul.

So it was in his twenty-ninth or thirtieth year, so it was after the mother, who was his stepmother or foster mother, had more and more of an understanding for him that one day, when they both felt that their souls could understand each other, he entered into a conversation with this stepmother or foster mother, into that conversation which was so infinitely significant for the development of humanity. Now, during this conversation, Jesus of Nazareth realized how he could truly pour into the stepmother's heart what he had experienced since he was twelve years old. Now he could gradually put into words to her what he had been through. And he did so. He told her what he had felt about the decay of Judaism and paganism, about the Essenes, about the hermitage of the Essenes. And it was so that these words, which passed from the soul of Jesus to the soul of the stepmother or foster mother, did not work like ordinary words, but as if he could have given each of his words something of the full power of his soul. They were inspired by what he had suffered, what had come directly from his suffering for love, for the holiness of the soul. He was so connected with his suffering and love that something of his self floated on the wings of his words into the heart and soul of this stepmother or foster mother.

And then, after he had told her what he had gone through, he brought up something else that had come to him as an insight and which I will now summarize in words that we have gained in spiritual science. What Jesus of Nazareth said to his stepmother or foster mother will only be said in accordance with its actual meaning, but I will choose the words so that you can understand them more easily than if I were to speak directly in German the words that came to me from the pictures in the Akasha Chronicle. Jesus of Nazareth spoke to his stepmother or foster mother, as in all his pain he had come to understand the secret of the evolution of humanity, how humanity had developed. And so he said to her: I have recognized that humanity once went through an ancient epoch in which, unconsciously, it received the highest wisdom in the freshness of childhood. With these words, he hinted at what we refer to in spiritual science as the first post-Atlantic cultural epoch, when the holy rishis of the ancient Indian people were able to impart their great and powerful wisdom to humanity. But these teachings were seen by Jesus of Nazareth in such a way that he could say to himself: How were these teachings received by the holy rishis? What forces were active in the souls of the rishis and in the entire ancient Indian people? They were forces that otherwise only prevail in childhood, between birth and the seventh year, but which then died away for the individual human being, but were poured out over the entire human age. Because the childhood forces were spread over the entire human age, these ancient, sacred, divine truths flowed down into the human mind, inspiring and intuiting. But with the passing of this first epoch of humanity in the post-Atlantean era, which we call the ancient Indian cultural epoch, which Jesus of Nazareth compared to the first childhood to his mother, the possibility of preserving the forces of childhood until later in life also passed. They faded away and therefore humanity was no longer able to absorb and preserve within itself that which had once been revealed to it. Jesus of Nazareth further spoke of the fact that an epoch then followed which can be compared to the human age from seven to fourteen years, but where the forces that are otherwise only present from seven to fourteen years of age were poured out over the whole of human life, so that people still experienced them as old men. Because this was the case, and because these forces could still be present at later ages, it was possible in this second, the primeval Persian epoch, to attain the wisdom that we recognize as the wisdom of Zarathustra, which Jesus of Nazareth now saw rejected by humanity due to a lack of understanding. In the third epoch, which Jesus of Nazareth could look back on and spoke of to his mother, what is otherwise experienced between the fourteenth and twenty-first year was poured out over all generations, so that even at fifty or sixty years of age people still had the powers that otherwise only last until the age of twenty-one. Thus accessible for this third epoch were those great sciences of the workings of nature that we so admire when we penetrate into Egyptian, into the ancient Chaldean science, into the true foundations of their astrological knowledge, that deep knowledge that deals not only with the earth, but with the secrets of the world in their effect on people, and of which later humanity could understand only a little. But the third age also saw Jesus of Nazareth fading away. Just as the individual human being grows old, he said, so has humanity grown older.

The greatest impulses for Greek culture came from the mystery wisdom, which caused a high point of philosophical thought and art in it, but also brought about the transition to the fourth cultural period in which we ourselves live, which already appeals to the independence of the human being and creates new social structures that break with the dependency on the old mystery being. The decline of the old mysteries begins with the rise of the new state system and its rivalries among itself; but its rapid intellectual ascent is also connected with this. The forces that can only grasp the slightest when they are poured out over the entire human lifespan are now there. We live within a humanity that can only grasp with the powers that are inherent to humanity between the ages of twenty-one and twenty-eight. But when this cultural period has faded away, humanity will have reached its middle age; a certain peak will have been reached that cannot be maintained. The descent must begin, albeit slowly at first. Humanity is entering an age in which the forces are dying, in a similar way to the age that the individual reaches in his thirties, from which the descent begins. The descent of all mankind begins with the next age, so said Jesus of Nazareth, as all the pain of this future decline of mankind passed through his soul. Humanity itself, he said, is entering the age when the original forces have died. But while for the individual, as it were, the forces of youth can still continue to work, this cannot be the case for humanity as a whole. It must enter an invincible age of old age if no new forces come into it. He foresaw the desolation of earthly culture if no young forces came into it. The natural forces have dried up as humanity enters the age that, for the individual, runs from the age of twenty-eight to thirty-five. If no other sources then open up, humanity will grow old.

Summarizing this, Jesus of Nazareth said to his mother: “What will become of all mankind if it is subject to the fate of the individual?” Faced with the force of this question, Jesus and his stepmother felt the need for a new spiritual impulse. Something had to come that could only come from outside, that was not in humanity itself, because after this middle age something new in inner human powers, not connected with the sense world, could no longer unfold freely in man. Something had to be expected from outside, which otherwise grows from within in the time between the twenty-eighth and thirty-fifth year of life. And with an enormous force, which cannot be compared to anything, the soul of Jesus of Nazareth was wrung from the pain that there was nothing in the environment that could pour the forces of renewal into decaying humanity.

That was how the conversation went, and with each word something flowed from one's own self into the stepmother or foster mother. The words had wings and in them it was expressed that they were not just words, but that something was wringing itself out of the corporeality of Jesus of Nazareth, which was precisely like his self, which had become one with his pain and his love-power. In that moment, as his self was wringing itself free, it shone in him for a moment what this self truly was: the consciousness of one's own ego as that of Zarathustra. He felt himself to be Zarathustra's ego, shining for a moment as if shining. But it seemed to him as if this ego went out of him and left him alone again, so that he was again the one, only greater, grown, who he had been in his twelfth year of life.

A tremendous change had also taken place in his mother. If one researches in the Akasha Chronicle to find out what was happening there, one comes to the conclusion that soon after Jesus of the Nathanic line had reached the twelfth year and the Zarathustra ego had become indwelling in him, the soul of his physical mother had ascended into the spiritual regions. Now she descended again as a soul and inspired his stepmother, who was thereby rejuvenated. Thus the stepmother or foster mother, who was the biological mother of the Solomonic boy Jesus, was now spiritualized by the soul of his own mother. So now the soul of the physical mother of the Nathanian Jesus child also walked again on earth in a physical body, in the body of the mother of the Solomonian Jesus child. But he himself was as if alone with his three bodies, but most highly spiritualized by all his experiences, alone with his physical, etheric and astral bodies; the self, however, had gone away. For in this physical, etheric and astral body dwelt all that came from the ego of Zarathustra. Although the Zarathustra ego had withdrawn, all its impressions had remained. This had the effect that in this remarkable personality, which Jesus of Nazareth now was, after the ego of Zarathustra had departed from him, something very special was. And what was in it, that presented itself to me, when I could see the further progress in this Fifth Gospel, as I describe it.

After the conversation with his mother, something stirred in Jesus of Nazareth, from whom the ego of Zarathustra had gone. It seemed like a mighty cosmic urge that pushed what was now there to the banks of the Jordan, to John the Baptist. On the way there, this strange being met—for that is what Jesus of Nazareth was now, a being who wore the highest humanity, as it is otherwise only compatible with fully developed four human limbs, only in three human covers across the ground, a being who felt inwardly different than a human being, but who had the human form on the outside. After the conversation with his mother, when he had felt the urge within himself to go to the Jordan to John the Baptist, he encountered this being, two Essenes, two of those Essenes who knew Jesus well. Of course, they found what was said in his features strange; but they still recognized him by his outward appearance, which had not changed and which was clearly recognizable. But they found him strange. The change that had taken place in him had given his eyes a very special expression. Something spoke from these eyes, like an inner light that shone gently, like the light embodied, not earthly, but heavenly, love of man. The two Essenes saw him as an old acquaintance. They felt that they could not escape the tremendously mild, infinitely mild gaze of Jesus, as he now was. But then again, when they looked into those eyes, they also felt something like a reproach that did not come from him, that was something like a force that welled up in their own soul, radiated into his eyes and back, like a mild moonlight, but like a tremendous reproach about their own being, about what they were.

Only with such words can I describe what can be seen by looking into the Akasha Chronicle, what these Essenes saw in the soul of Jesus of Nazareth, which they felt through his body, that is, through his physical, etheric and astral body, which they saw looking at them, which they heard. His presence was hard for them to bear; for it was an expression of infinite love, but at the same time it was something of a reproach to them. They found his presence deeply attractive, but at the same time they felt the urge to get away from it. But one of them pulled himself together, since they both knew him from the many conversations they had had with him, and asked him: “Where are you going, Jesus of Nazareth?” — I could translate the words that Jesus then spoke into words of the English language something like this: “To where souls of your kind do not want to look, where the pain of humanity can find the rays of the forgotten light!” They did not understand his speech and realized that he did not recognize them, that he did not know who they were. From the strange way he looked at them, which was not at all like the way he looked at people he knew, from his whole behavior and from the way he spoke the words, they realized that he did not recognize them. And then one of the Essenes pulled himself together again and said: “Jesus of Nazareth, don't you recognize us?” And this one answered with something that I can only express in the following words in German: “What kind of souls are you? Where is your world? Why do you wrap yourselves in deceptive covers? Why does a fire burn inside of you that is not kindled in my Father's house?” They did not know what was happening to them, did not know what was wrong with him. Once again, one of the two Essenes pulled himself together and asked, “Jesus of Nazareth, don't you know us?” Jesus replied, “You are like lost lambs; but I was the shepherd's son, whom you fled. If you recognize me, you will soon flee again. It has been so long since you fled from me into the world. — And they did not know what to think of him. Then he spoke further: You have the tempter's mark on you! He has made your wool glisten with his fire. The hairs of this wool pierce my gaze! — And they felt that these words of his were something like the echo of their own being from his being. And then spoke Jesus further: The tempter met you after your escape. He has saturated your souls with pride! Then one of the Essenes took courage, for he felt something familiar, and spoke: Did we not expel the tempter? He has no more part in us. Then spoke Jesus of Nazareth: You did indeed expel him; but he went to the other people and came over them. So he is not around you, he is in the other people! You see him everywhere. Do you believe that you have elevated yourselves by expelling him from your gates? You have remained as high as you were. You seem to have become high because you have humiliated the others. By belittling the others, you have seemingly come up.

Then the Essenes were frightened. At that moment, however, when infinite fear came over them, it seemed to them as if Jesus of Nazareth had dissolved into a fog and disappeared before their eyes. But then their eyes were transfixed by this vanishing being of Jesus of Nazareth and they could not avert their gaze from where it was directed. Then, as if in cosmic distance, their gaze fell on a huge apparition that looked like the face of Jesus of Nazareth, enlarged to an excessive size, which they had just seen. What had spoken to them from his features now spoke with gigantic size from these enlarged features, which captivated them. They could not avert their gaze from the apparition, whose gaze was fixed on them as if from far away. As a result, something like a reproach settled in their souls, which seemed to them to be deserved on the one hand, but unbearable on the other. As if transformed into a mirage in the distant sky, the Jesus appeared to these two Essenes, enlarged to gigantic proportions, and the circumstances that lay in the words also appeared to be magnified to gigantic proportions. Out of this vision, out of this countenance, there sounded the words which can be rendered in the German language in something like the following way: “Vain is your striving, because empty is your heart, you who have filled yourselves with the spirit, which deceptively shelters pride in the garment of humility.

These were the words spoken by the being to the Essenes he encountered, after the ego of Zarathustra had detached itself from the physical shell of Jesus, who in turn had become only what he had been in his twelfth year, but now imbued with all that the ego of Zarathustra and all the experiences of which I have told you could sink into this peculiar body, which had already announced its uniqueness by being able to speak wonderful words of wisdom in a language only the mother's heart could understand.

That is what I wanted to give you today in a simple story that first takes us to the path that Jesus of Nazareth took after his conversation with his mother to John the Baptist at the Jordan. The day after tomorrow, we will continue the story and try to build a bridge to what we have tried to grasp as the meaning of the mystery of Golgotha.