# The History of the Esoteric School 1904–1914, Volume One

## GA 264

### Master Personalities Associated with the Awakenings in the Gospels

*No place or date given, memoranda by Elisabeth Vreede*

In the Gospel of Matthew, we are told how the three Magi come from the East to offer their incense, gold and myrrh to the newborn child Jesus, the reborn Zarathustra. They pay homage to their re-embodied Master, who has worked in his various incarnations in the three previous cultural epochs. They are, as it were, the keepers of the ancient treasures of wisdom from the ancient Indian, ancient Persian and Egyptian-Babylonian epochs. And by laying these at the feet of the Christ Child in the symbolic form of incense, gold and myrrh, they point out, as it were, how that which has been effective as cultural seeds in these periods of time can only be saved for humanity if it is permeated by the power of Christ, which will one day inspire this child. They themselves will not live to experience the resurrection of the wisdom treasures of their cultural epochs. “They returned to their own country by another way”.

But we can ask ourselves: Where do these three wise men go later, what actually becomes of their wisdom? And we must remember that the cultures that arise and pass away here on earth contain a germ within them that can be fertilized by the Christ impulse and that will come to renewed bloom in the periods of time that follow the mystery of Golgotha. What the three Magi from the Orient sacrificed to the Christ Child as cultural seeds will be awakened by the Christ; it contains the forces that can truly permeate these three later cultural periods with the Christ impulse. The third post-Atlantean epoch will be resurrected by the Christ in all that it contains as wisdom, so that it can fertilize our fifth epoch. The second age, that of Zarathustra, is resurrected so that in the sixth post-Atlantean age there can be a true understanding of the Christ. And the first, the ancient Indian age, experiences its resurrection in the seventh post-Atlantean age with the help of the power of the Christ.

And in every case, the Christ must resurrect a particular personality, a human soul who, through her destiny, is called to be the special bearer of this cultural seed from ancient times, and who is at the same time the soul who can ensure that what the Christ has brought as gifts to humanity is also continued, that the understanding of the Christ and His mission can also be taught to humanity in the appropriate way in later times.

We will consider these resurrections in turn.

Firstly: In the Gospel of Luke (chapter 7), the resurrection of the young man of Nain is described in moving words. Every word of this story is significant, pointing out how the youth of Nain lived through the entire third post-Atlantean epoch, the Egyptian-Chaldean culture, as it developed under the influence of the forces that were then active in the human soul.

The youth at Nain in the Gospel of Luke is none other than the youth at Sais; the difference between the spiritual environment of the third and fourth cultural epochs is even hidden in the names.

The youth at Sais wanted to know the secrets of the spiritual world unprepared; like the other initiates, he wanted to become a “son of the widow,” of Isis, who mourned the loss of her husband Osiris. But since he was unprepared, since he wanted to unveil the image of Isis and behold the heavenly secrets here on the physical plane himself, he fell prey to death. No mortal could lift the veil of Isis at that time. The impotent wisdom of the Egyptian period is symbolized in the youth of Sais.

He is reborn, he grows up as the youth of Nain, he is again a “son of the widow”, again he dies in his youth. And the Christ Jesus is approaching as the dead is carried out of the city gate. And “many of the city” were with his mother; it is the crowd of Egyptian initiates. They are all dead, and they are burying a dead man. “And when the Lord saw him, he had compassion on him.” He had compassion on the mother, who stands there as Isis, who was the sister and wife of Osiris. And he said, “Young man, I say to you, arise!” “And the dead man sat up and began to speak, and he gave him to his mother.” She has descended upon the earth, the former Isis; her powers can now be experienced on the earth itself. The son is given back to the mother; it is now up to him to fully reconnect with her. “And those standing by praised God and said, ‘A great prophet has risen among us’. For in the youth of Nain, the Christ Jesus had planted a seed through the kind of initiation that this resurrection represents, which could only come to fruition in his next incarnation.

A great prophet, a mighty teacher of religion, has become of the youth of Nain! In the third century A.D., Mani or Manes, the founder of Manichaeism, first appeared in Babylonia. A peculiar legend tells the following about him.

Scythianos and Therebinthus or Buddha were his predecessors. The latter was the disciple of the former. After Scythianos' violent death, he fled with his books to Babylonia. He also fares badly; only an old widow takes on his teachings. She inherits his books and leaves them to her foster son, who is twelve years old and whom she adopted as a seven-year-old slave boy. This man, who can also be called a “son of the widow,” appears at the age of 24 as Manes, the founder of Manichaeism.

His teaching contained a summary of all the wisdom of the ancient religions, illuminated by a Christian gnosis that made it possible for the followers of the Babylonian-Egyptian wisdom of the stars, the religion of the ancient Persians, and even the Buddhists of India to become imbued with an understanding of the Christ impulse in this form.

This soul, which had previously lived in the youth of Nain, had been initiated by the Christ in this way for later times, when that which was contained in Manichaeism and which had not fully developed, will be realized for the benefit of the peoples of the ancient Orient, this soul, in its incarnation as Manes, has worked in preparation for its actual later mission: to bring about the true harmony of all religions.

In order to do this, it had to be reborn as the soul that has a very special relationship to the Christ Impulse. Once again, everything that had emerged from this soul in that incarnation as Manes, in the form of old and new knowledge, had to be submerged, as it were. As a “pure fool” he had to face the external knowledge of the world and the working of the Christ Impulse in the depths of his soul. He is reborn as Parsifal, the son of Herzeleide, the tragic figure abandoned by her husband. As the son of this widow, he too now leaves his mother. He goes out into the world. After many wanderings, he is chosen to become the guardian of the Holy Grail. And the continuation of the Parzival saga tells us how he again goes to the East, how he finds his brothers in the members of the dark races, and how the blessings of the Holy Grail will one day come to them too. Thus, in his life as Parzival, he prepared himself to later become a new teacher of Christianity, whose task it will be to increasingly permeate Christianity with the teachings of karma and reincarnation when the time is ripe.

Secondly: the second post-Atlantean era is that of Zarathustra. It has a special relationship to the Christ because of this. For Zarathustra pointed to the sun god, Ahura Mazdao, who approached the earth and who was none other than the future Christ. And in his entire mission, Zarathustra was a forerunner for the Christ in that he taught to appreciate and work the earth, not to flee from evil forces but to overcome them and thereby redeem them. Thus the Ego of Zarathustra, the highest developed human Ego, could be chosen to dwell for eighteen years in the sheaths that were to receive the Christ. His Ego left the sheaths shortly before the baptism of St. John in the Jordan. Thus he was not embodied in the flesh when the Christ walked on earth. He himself incarnated soon after leaving the three shells of the Nathanic Jesus; his ego united with the etheric body of the Solomonic Jesus, which had been taken into the spiritual world by the mother of the Nathanic Jesus at the time of his death.

Thus, Christ Jesus could not resurrect Zarathustra as the appointed representative of the second post-Atlantean age. However, another individuality was embodied on earth at that time, as it were vicariously, whose development and most significant mission for humanity ran in a remarkable parallel to that of Zarathustra. This was Lazarus, the reborn Hiram Abiff, the most significant of Cain's sons, who had also worked on the earth mission of the human ego, as Zarathustra had done in ancient Persia. He becomes “ill”, “dies” and is laid in the tomb. The Christ Jesus learns of his illness and speaks to his disciples of the death of Lazarus. “Then Thomas, who was called the Twin, said to his fellow disciples, ‘Let us go with him so that we may die with him’ (John 11:16).”

In this resurrection, which is to take place with Lazarus, the souls that belong to the second post-Atlantean era are represented like the “people from the city” at the resurrection of the young man of Nain the third post-Atlantean era - represented by Thomas, the “twin”. For the second post-Atlantean period was the period of the twins. His otherwise completely meaningless words testify that the second post-Atlantean period is ready to be awakened by the Christ. That which lived as the cultural germ in the ancient Persian epoch did not die. It is not about the resurrection of a dead person, but about the initiation of a living being. That is the great difference between the story of this resurrection and the other two. Therefore, the Christ Jesus says: “I am the resurrection and the life; he who believes in me, even though he die, yet shall he live.”

And the Christ Jesus comes to the tomb where Lazarus, who was believed to be dead, has been laid, and He speaks the sacramental words before all the people: “Lazarus, come forth!”—And the deceased came forth, bound hand and foot with graveclothes, and his face covered with a sweat cloth. And the Christ Jesus speaks the words that hint, as it were, that from this hour on this initiate will begin to work. “Dissolve him and let him go.”

He is not a youth like the youth at Nain, he is a man in full possession of his mental faculties. And the resurrected Lazarus becomes the scribe of the Gospel of John. He is the one who stands at the cross and to whom Christ Jesus speaks from the cross, pointing to the mother Sophia-Maria: “Behold, this is your mother!” Thus, once again, his peculiar representative relationship to the ego of Zarathustra is manifested, who, as the Solomonic Jesus child, was really born as the son of this mother.

With this power within him, he can work even before the sixth post-Atlantean age; already in the fifth cultural age, he prepares the sixth, the one that will show the deepest understanding of the Christ impulse, the one that will best understand the Gospel of John.

(Among the twelve apostles, Lazarus-John himself is, as it were, represented by another. John, the brother of James and son of Zebedee, is not an apostle in the strict sense. James and John are, as it were, one; among the more intimate disciples of Christ Jesus, they represent the power of the mind or emotional soul, which has a dual function in man but is nevertheless a unity. That is why they are called “sons of thunder,” for thunder is macrocosmically the same as thought in the human microcosm. But when Lazarus becomes John, he takes the place of one of the sons of Zebedee, and as such he is the one who lay at Jesus' breast at the Last Supper.

Thirdly, when Jesus the Christ walked the Earth, only the degenerate descendants of the third post-Atlantean cultural epoch remained. The second post-Atlantean epoch had almost completely disappeared as a cultural force, with only a few followers of the often-degenerate Zarathustra religion scattered here and there. But the first, the ancient Indian cultural epoch, the oldest and most spiritual, had its descendants both at the time of Christ Jesus and still in ours, even if the culture had become sick and frail from materialism. It is the age that will rise last of all, that must wait the longest.

And in a mysterious way, this resurrection is told to us in the story of the raising of Jairus' twelve-year-old daughter and the preceding healing of the woman who had had the blood-gland for twelve years.

The girl is close to death, but Christ Jesus is supposed to heal her. But the woman is also alive, whose illness began at the birth of this girl. The blood, the life, is flowing out of her. She is what has become of the once-thriving spiritual culture of ancient India, what could not be cured by the doctors, for no method of yoga, no Vedanta philosophy, in all its sublimity, could save Indian culture from destruction.

It is karmically connected with the girl who is twelve years old, that is, the development of the etheric body is almost complete. The ancient Indian cultural period was the time of the development of the etheric body. What was placed as a germ in this etheric body in ancient Indian culture is to be awakened and preserved for the last, seventh age.

But this awakening can only take place after the woman has been healed. She comes up to Christ from behind, from the crowd (Luke 8:44), touches the hem of his garment and is healed, for “your faith has made you well” (Mark 5:34). She is healed because she had faith in the spirit embodied in the flesh on earth. And when she is healed of the haemorrhage, through her voluntary act of touching the robe of Christ Jesus, that which was once a living force in her and which is now dying, indeed is already considered dead, can be resurrected: It is the daughter of Jairus, a “chief of the school”, because the first cultural period was that of the Brahmins, the priests. A large crowd is around the dead girl, “weeping and wailing”; they are again the relatives of the first post-Atlantic age, mourning what is gone. Matthew mentions the pipers (9:23) playing at the dead girl; Krishna also played the flute and the people followed this sound.

But Christ Jesus expels everyone. A great mystery will be accomplished, for the resurrection of the first age, with its development of the etheric body, has to do with deep secrets of human nature. He takes only Peter, John, James, the father and mother of the child. Thus, together with Christ Jesus and the child itself, there were seven persons: the three soul powers, the three spirit powers and the Christ as the cosmic ego. Thus, the age of the ancient holy Rishis was reflected in these seven persons. Just as the Rishis could only work when they were together in sevens, so the girl could only be raised when the number seven of forces was present. And she is healed and Christ Jesus says they should give her food. For before, the ancient Indian culture did not need to eat, she received her knowledge directly from the spiritual world through the wonderful development of the etheric body. But this nourishment has run out for her. From now on she is to eat from what her surroundings can give her. “And the Christ Jesus strictly forbade them that no one should know.” A commandment that obviously cannot be understood in a physical, real sense. But the secrets that took place with this awakening were to remain unknown and hidden for a long time.

Besides these three resurrections of the three cultural periods preceding the age of Christ Jesus, there are some more remarkable stories in the Gospels that can be linked to the integration of the Christ impulse into the development of humanity.

Fourthly: In the Gospel of John (ch. 4, 47-54) it is told of the son of the royal centurion, that is, of the Roman, who was fatally ill. In him, the fourth post-Atlantic age, the Greco-Roman age, is wasting away. And the Christ heals him at the request of the father, because the father has believed even without “signs and wonders”. The son is not raised, he did not die, because the fourth age was still alive at the time of Christ Jesus, it is only sick and can only be healed through faith. For only in the form of faith could the Greco-Roman era absorb the power of Christ.

Five: Immediately after this story in the Gospel of John, there follows the account of the healing of the sick man at Bethesda, the pool with five porches. These indicate the fifth post-Atlantic period, with all the forces of the preceding cultural periods that live in it. The people who are lying ill there do not have the right relationship to the spiritual world; they have become too deeply enslaved to matter. From time to time an angel descends who touches the water: a new revelation from the spiritual worlds heals those who are closest to it, but it no longer helps those who come later. And so there was a person who had waited for 38 years without getting to the water in time. 38 = 2 x 19, and nineteen years is the time after which the sun, moon and earth are again in the same relationship to each other, or in other words, the time in which the thinking, feeling and willing of man have passed through all possible shades in their relationship to each other. Thus nineteen years stands for one incarnation, and thirty-eight years indicates the two incarnations which on the average man has experienced since the appearance of Christ Jesus and which brings us up to our time, when a new Christ-revelation from the spiritual world will take place. The Christ does not heal this sick man by letting him into the water when the angel descends, but He speaks to him the words: “Rise, take up thy bed and walk!” That is, He strengthens in the man that power which can overcome sickness. But the man did not know who had healed him, “for the Christ Jesus had fled because there were so many people in the place.” (John 5:13). The Christ had indeed worked in him, but the man did not know about it in his conscious mind. That is how it has been all the time since the Mystery of Golgotha until our days. But after that, “Jesus found him in the temple and the man went and proclaimed that it was Jesus who had made him whole.”

Now he knew that the word is true, which the Christ Jesus spoke to the Jews: “My Father is still working and I am also working.” And again, the Christ says, “The hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live.” This hour is now upon us, the hour when the Christ will assume the office of judge over the dead and become Lord of Karma. Thus this account of the healing of the sick man at Bethesda points to our time in many ways.

Sixth: A parable is mysteriously woven into the Gospel of Luke, which points to the spiritual conditions of the sixth post-Atlantic period. We have seen that this period, which signifies the resurrection of the second post-Atlantean period, is prepared by Christ Jesus raising Lazarus. And in the Gospel of Luke, immediately after speaking of good and evil, of “serving God and serving mammon,” Christ Jesus tells a parable (ch. 16). He says: There was a rich man and also a poor man named Lazarus. The latter is doing badly on earth, but after his death he enters Abraham's bosom, while the rich man, who lived in abundance, goes to hell.

Thus, in the sixth cultural period, good is separated from evil and that which indicates the true circumstances takes place in the spiritual world. The name of the poor man from the parable points to the connection with Lazarus in the Gospel of John. And the fact that we are dealing with the sixth post-Atlantic cultural period is expressed in the parable of the rich man when he says, “I still have five brothers,” who are then all unconverted. They are the part of humanity that has not yet received the Christ within them in the sixth period and must therefore fall prey to evil.

Seven: The seventh cultural period is no longer mentioned in particular, since this is already indicated in the relationship that exists between the woman with the issue of blood and the twelve-year-old girl. The woman has already been healed when the girl is raised; one cannot happen without the other.

In this and similar ways the Gospel writers have woven the historical course of human development into their writings.[^1]

---

[^1]: See also the lecture Munich, August 31, 1909; and on Manes and his teachings, the lectures Berlin, November 11, 1904 and April 19, 1917.