# A New Experience of Christ

## GA 69c — 18 February 1911, Strasburg

### 8. The Essence of Christianity

Dear attendees,

When the topics of theosophy or spiritual science arise today, many of our contemporaries still believe that this school of thought has its roots or starting points in some oriental ideas or spiritual experiences that are foreign to our Western culture. And this prejudice is seized upon by those who believe they see in Theosophy or spiritual science something that is opposed to Christianity, or to a deeper understanding of Christianity, in so far as it permeates our entire Occidental spiritual culture. If such an opinion is entertained, it is based, in particular, on the fact that within the theosophical world view, what may be called the doctrine of repeated earthly lives or, as it is also called, the doctrine of reincarnation, is presented as a basic fact. And it is believed that such an idea, that man has to undergo repeated lives on earth, could only have been taken from Buddhism or some other oriental world view. Now, if we make such a presupposition, then the whole position of spiritual science or theosophy in the spiritual life of our time is misunderstood, because what is this idea of repeated earthly lives for modern man, or perhaps it is better to say what can this idea be for today's conditions?

Today there is a word that is indeed usually only used in connection with scientific facts, but which has a fascinating effect on the educated of the present - on those people of the present who believe they are at the height of our intellectual life - and that is the word 'development'. Admittedly, today this word is usually only used to refer to the development of external forms, that is, the forms of subordinate living beings up to and including humans. The elaboration of this idea of development for human life, encompassing the whole of human life, including the human soul and spirit, is still rarely thought of today; for if one were to engage with the elaboration of the idea of development for the whole of human , one would gradually have to realize that the same thing that we call the development of the species or genus in the animal kingdom must present itself in humans as the development of the individual individual, of the individual individuality.

But this means nothing other than that if we see how the individual species develop apart from one another in the animal world, then we must approach the individual with the same interest as we do the species in the animal kingdom, and we must speak of the development of the individual individuality in the human being. Let us commit this to memory: if we have a healthy mind, we show the same interest in the individual human being as we do in the animal species or genus. We have the same interest in the human being as we do in each individual lion – whether it is the lion's grandfather, father, son, and so on. Therefore, we must think of the same lawfulness that we think of as a law of development in animal species, we must think of it in terms of the individual individuality in the case of human beings.

So you can see that in the field of spiritual science we speak of the development of the individual human individuality. And we must come to say: What comes into existence in the human being at birth, what gradually and mysteriously unfolds from the still indeterminate facial features, expressions and gestures of the first childlike age, that is the soul-spiritual of the human being, which confronts us with each individual as something special, as an individual. We cannot attribute this to the inherited qualities of the immediate ancestors alone, but we must imagine this relationship of human life to its causes differently than the relationship of the animal to its ancestors. There we understand everything that lives in the individual animal – the form, the physiognomy – when we understand the species. But with humans it is different.

What lives in man, we find in each person in a special, particular way. What has developed in man as a generic characteristic, we attribute to physical inheritance; but what confronts us as his special being, we must attribute to what the person, as the cause of his present life, has gone through in earlier lives, in earlier stages of existence. And what we encounter in the present framework of his personality, that in turn forms the cause, the basis for his work in a later life. Thus we have a living chain of development that goes from life to life, from incarnation to incarnation. And we see everything that comes to us as characteristic of a person in such a way that we see the necessity of tracing it back to earlier soul and spiritual states.

Thus Theosophy or spiritual science is able to introduce a law in the higher realm of human life, just as it was incorporated relatively recently into the realm of the natural life of human development. Yes, today's humanity has a short memory. Otherwise it would not be necessary to point out that as late as the seventeenth century not only laymen but also scholars of natural science assumed that lower animals could develop out of decaying river mud without the introduction of germs of life. And it was the great Italian naturalist Francesco Redi who first caused this tremendous upheaval in natural science thinking by stating that living things can only come from living things.

Just as this sentence applies to natural life within certain limits, so the other sentence applies to human life within certain limits: spiritual and mental things can only have their origin in spiritual and mental things. And it is only an inaccurate observation if one wants to trace back what works its way out of the vague depths of an adolescent's consciousness from day to day, from week to week, from year to year as a spiritual-soul element to the mere physical line of inheritance of the ancestors – is just as inaccurate an observation as it is inaccurate to trace what lives in animals, even in earthworms, back to the mere laws of the substances that make up river mud just because one has not considered the living germ. It is an inaccurate observation when we speak today only of the inheritance of mental and moral abilities because we do not pay attention to the soul-spiritual core, which integrates that which it can appropriate from the inherited traits in the same way that the living germ of the living being appropriates the substance in which that germ is embedded.

Such truths always fare in much the same way in the course of human development. In those days, Francesco Redi only just escaped the fate of Giordano Bruno. Today everyone, from the Haeckelianer to the most radical opponents of Haeckel, will recognize this sentence as self-evident, but only within the limits of external nature, insofar as it concerns the body. At that time, however, the sentence “Living things can only come from living things” was a tremendous heresy. Today, however, heretics are no longer burned. But if one stands on the firm ground of today's scientific facts - while in reality one only stands on the ground of one's preconceived ideas, of contemporary prejudices - one regards the law of repeated earth lives, which is the same for the higher areas of spiritual existence as Redi's sentence that living things can only come from living things, as heresy, as fantasy, as sheer madness. But the time is not far distant when it will be said of this law in the same way: It is really incomprehensible that any man could ever have thought differently.

Whence then comes this law of repeated earth-lives? Do we need to go back to some Eastern philosophy of life, must this law be borrowed from Buddhism? No. To understand the law of repeated earthly lives in the context of modern European culture, all that is needed is an unbiased, spirit-searching view that overlooks the facts. And what this view sees has nothing to do with any tradition. Like any other scientific law, it will be accepted by modern spiritual education because, based on the idea of development, it necessarily leads to this law.

But anyone who wanted to claim that this could add anything to our Western intellectual development that would run counter to Christianity is not aware of how this entire Western intellectual life is permeated by the living weaving and essence of Christian feeling, of Christian feeling. Indeed, if one is able to observe with an open mind, it can be seen that the way of thinking, the forms of imagination, even of those who today behave as the worst opponents of Christianity, have only been made possible by the education of Western humanity, which they have received through Christianity. Anyone who is willing and able to observe impartially will find that even the most radical opponents of Christianity fight it with arguments borrowed from Christianity itself.

But there is a radical difference between the Christian essence and what we can call the pre-Christian essence - a difference that is just not immediately apparent because everything in human development is slow and gradual and always encompasses the earlier in the later. There is something in the pre-Christian world view that is radically different from the Christian one, and this can be found and observed among the oriental world views, even in their most modern form, in Buddhism, for example. We can see this fundamental difference between the essence of Christianity and the oriental feeling and thinking that has found expression in Buddhism if we consider just a few of its aspects.

For this purpose, we need only recall a conversation that can be found in Buddhist literature and that is deeply rooted in Buddhist feeling and thinking. By studying such descriptions, we can gain a much more accurate insight into the essence of any world view than by considering its highest tenets and dogmas. After all, one can argue at length about whether this or that is to be understood in terms of Nirvana or Christian bliss. But how that which lives in the Buddhist and Christian way of thinking works its way into people's feelings, and how these feelings then relate to the whole world - the physical and the spiritual world - that is decisive for the value, the meaning and the essence of a world view and for its effect on human souls.

In Buddhist literature, we find preserved that remarkable conversation between the legendary King Milinda and the sage Nagasena. In this conversation, it is said that King Milinda came to the sage Nagasena by chariot and wanted to be instructed regarding the nature of the human soul. The sage then asked the king: “Tell me, did you come by chariot or on foot?” “By the chariot,” the king replied. ”Now tell me, when you have the chariot before you, what do you have there before you? You have the shafts, the body of the chariot, and the wheels before you. Is the shaft the chariot? Is the body the chariot? Are the wheels the chariot? No! Is that all you have in front of you? There is also the seat of the chariot! And what else do you have in front of you? Nothing! The chariot is therefore only a name or a form, because the realities that are in front of you are the box, the shaft, the wheels and the seat. What else is there is only name and form. Just as only a name or a form holds the individual parts together – wheels, shaft, body and seat – so too the individual abilities, feelings, thoughts and perceptions of the human soul are held together not by something that can be described as a particular reality, but only by a name or a form. So it can be said – felt in the right Buddhist sense: A central being in man, which holds together the individual human soul abilities, cannot be found, just as little as anything other than name and form can be found except for the drawbar, the wagon body, the seat and the wheels on the wagon.

And through yet another simile, the wise man made clear to [the king] the nature of the soul, saying: Consider the mango fruit – it comes from the mango tree. You know that the mango tree is only there because another mango fruit was there before, from which it was created. The mango plant comes from the mango fruit, which has rotted in the earth. What can you say about the mango fruit? It comes from the rotten seed. Now follow the path from the old fruit to the new mango plant. What does the new plant have in common with the old plant other than its name or shape? — But it is the same with the soul's existence, said the wise Nagasena to King Milinda. [It was also there only in name!] It was also a law of experience in Buddhism that a person undergoes repeated earthly lives. But this law did not prompt the actual central Buddhist feeling to seek and see something other than name and form in what passes from one life to another, just as with a mango fruit, where nothing passes from one to the other except name and form. Thus, according to the Buddhist view, we can see the effects of past lives in what we call our destiny in a life – our abilities, talents and so on. But no central soul-being passes over from the earlier life to the new one; only causes work out into effects, and what we have in common in one life with an earlier life – except for what we feel to be our destiny in the new life – is only name and form. You have to feel your way through what is actually at hand in Buddhism.

And now we could – in order to remain objective – translate that which appears to us in this story as the correct Buddhist feeling by transferring the whole thing into the Christian sense. What would the two stories sound like in a Christian sense? They don't exist, but let's try to translate them and thereby make the difference very clear.

A Christian sage would say something like this: Take a look at the chariot – when you look at it, you see the shafts, the body, the wheels and whatever else is on the outside. The chariot seems to you to be only name and form, but try to see if you can travel on a name or a form; you can't get anywhere in the world on that. Nevertheless, although only name and form are there for the visible, there is something else besides the body of the wagon, the shaft and the wheels and so on, which signifies a reality when a wagon stands before us and not just its parts. As I said, there is no such Christian legend, but a Christian-minded person felt this when he coined the phrase “parts”, which the scientifically minded person often has in his hand, but for which he lacks the context, when he said:

> Then he has the parts in his hand,  
> Unfortunately, only the spiritual bond is missing.

Goethe, who coined the word, knew that the spiritual bond was a reality.

And now the second parable: Imagine the mango fruit hanging from the tree above and the one that has rotted below. Not only do they have the same name and form, but these also live in the same way in the old and new fruit. However, what makes this mango fruit the same as the other, rotten one is in the forces, in the elements, which are supersensible and which pass from the first mango fruit into the second.

Thus, in the psychological experiences that a person goes through from life to life, we see a central ego at work, a central soul being. And when we see a person in a later life, what he experiences as fate, what abilities and talents he possesses, and so on, is not only the effect of the causes of previous lives, but there is a central, cohesive being that passes from the previous embodiment into the new one.

Thus we see how the idea of repeated earthly lives - re-embodiment or reincarnation - must be brought to life through the fundamental Christian idea. Those who take Christianity seriously are not afraid that the foundations of Christianity could falter when new truths emerge in people's view. Christianity is so strong that it can give rise to feelings such as those just characterized, that it – like all other truths – can also tolerate the truth of repeated lives on earth, and even accept it willingly when human thinking has progressed to the point where this law can be impressed upon it. But then the fundamental impulse of Christianity will assert itself: the reality of the soul-spiritual, which passes through the various earthly lives as a central core.

Thus we have presented such a contrast that can make clear to us the fundamental difference between Buddhism and Christianity. We must grasp both worldviews in their basic sentiments [and not in their dogmas], because one could argue about dogma ideas and concepts not for days, but for months and years. Whether Nirvana is the same as Christian beatitude, for instance, is a question that could be argued about endlessly and which would lead to logical and dialectical quibbling. But the point is never to enter into discussions about the highest concepts, but rather to consider how religious or other ideological impulses fit into the soul, into the heart, into the hopes and certainties of life. In another, [even clearer] way, the same thing confronts us when we allow the basic impulse that inspired the great Buddha to take effect on us. I deliberately say “the great Buddha”, because to those who are able to penetrate what, like the last dawn of all pre-Christian thought, the Buddha produced as a worldview, this Buddha appears as a great, exalted figure.

The greatest influence on the great Buddha seems to us to be the legend that says: We are told - and the legend tells us more truly than any external history - that the Buddha initially spent his life in such a way, through the care of his parents, that he only got to know the joys of life, but not its suffering. But once he was led out of his parents' castle, and there he saw life in its reality. There he saw a sick person. Only now did he learn that life does not only reveal abundant health, now he learned that the same thing that calls illness into life also brings it into life. From this he learned the meaning of suffering for life. And he learned the meaning of suffering through further examples that came his way in life. He saw an old man and said to himself: old age is suffering - as he had first said to himself: illness is suffering. - And finally, when he was shown a corpse, he said to himself in the face of the end of life: death is suffering.

And in further developing this impulse, we see how Buddha recognized suffering in the act of coming into existence. He said: birth is suffering, illness is suffering, old age is suffering, death is suffering. Being separated from what one loves is suffering, being united with what one does not love is suffering, not being able to achieve what one desires is suffering. And from this, the great Buddha derived the essence of his doctrine of salvation.

Buddhism is a doctrine of salvation in that it says: It is the urge for existence, the thirst for existence, that leads that which is better than this world into the world. Only through the salvation of this world can man enter into real higher states of existence. But he can only achieve this by fighting the thirst for existence that leads him into earthly embodiment. Let us not grasp things only theoretically, but also emotionally; let us see the great Buddha with the great, wide heart full of love that he had. Let us grasp him as he stands opposite a corpse that represents the end of life for him, and he says to himself: “Death is suffering.” In the twilight of the old, pre-Christian world view, a corpse becomes the symbol of suffering for the great Buddha, the symbol that this thirst for earthly life must be fought. He teaches man to turn away from this earthly life; he teaches him to rise to what beckons him as Nirvana.

And now let us go back 600 years and then forward again 600 years and then take another look at humanity's view of life. 600 years before our era, we have the work of the great Buddha in India. Then, 600 years after our era, we no longer have to do with the Buddha, but with simple, naive minds. Like Buddha, they fix their eyes on a corpse – on the corpse of Christ Jesus, who died on the cross and who represents the Mystery of Golgotha for them. What is this corpse for these simple people 600 years after the founding of Christianity? The same as was once the symbol of a religion of redemption for the Buddha is now, for these simple people who received the Christian impulse 1200 years after Buddha, not the symbol of a religion of redemption that turns away from all earthly things, but the symbol of a religion of resurrection, for at the sight of this corpse, the certainty descends into human hearts and human souls that all suffering and all death is the gateway to the victory of the spirit over all that is physical, to liberation from death.

There was no greater, no more incisive impulse than the Christ impulse, which came into the development of mankind between the two epochs: between the epoch when even the great Buddha could look at a corpse and only find the idea of deliverance from the body, and that epoch when one could again look at a corpse, but now saw in this corpse a symbol that the highest and best, the most valuable that lives within man, will always be the victor over the physical, will always rise, will rise above the physical. This is how one must characterize the impulse, because only through it can one approach the impulse of Christianity in the right way, through feeling, as it should be, and not through theoretical ideas. And if we now want to grasp this impulse of Christianity in the right sense, we can still do so through something else.

Basically, the pre-Christian religions do not know something that only through Christianity has entered fully into the world view of humanity. Here again we can look to Buddhism. If we examine and understand it, we find that it has crystallized out of one of the highest concepts of the human being, the concept of the Bodhisattva. What is that, a bodhisattva? Well, if you want to grasp this concept of the bodhisattva, in which Buddhism sees one of the highest guides in the spiritual life of humanity, you have to look back a little at the developmental history of the human mind and soul. We must be clear about the fact that just as we live today in relation to our state of mind, this state that we carry within us is also subject to development. The way we see the things around us today and how we combine our senses with our minds – that is our present state of mind – this soul nature has developed slowly and gradually. And anyone who, without the means of spiritual science but only through thinking, looks back at the cultural development of humanity will become aware of how, in earlier times, the human soul was in a very different state.

Now, I would first like to characterize how spiritual research has to understand this earlier state. We look back into ancient times, into the times of prehistoric human development - into times to which no historical documents lead back. Man did not see the world in the same way as he does today, for example in science; in those times, a kind of clairvoyant state of mind still existed. People today are annoyed when clairvoyant states of mind are spoken of, and perhaps rightly so, because the word is so often misused today, and it is often understood to mean something highly superstitious. But what is really meant by it is quite different from the state of mind we have today from waking up to falling asleep, and the state of unconsciousness during sleep. In ancient times, there was a third state of consciousness between waking and sleeping. All that remains of this third state for today's humanity is what we must call a kind of atavism, namely the dream state. The only thing that ancient clairvoyance had in common with today's dream consciousness was the pictorial, the symbolic. But while today's dream images usually appear fragmented and chaotic, the content of what was perceived clairvoyantly could be related to spiritual realities that lie behind our sensual world, so that we can say: In an intermediate state between waking and sleeping, the spiritual world was an immediate experience for people of ancient times. Man looked into spiritual reality. And therein lies the meaning of human development: that man has descended from that state to our present consciousness, where we have bought the possibility, through the surrender of ancient clairvoyance, to grasp the world with our intellectual concepts, with our ideas.

But development continues, and in the future, this present consciousness will again unite with the old clairvoyant consciousness. Just as today some individuals undergo a development of soul through which they develop a clairvoyant consciousness in addition to the external object consciousness, so later all of humanity will attain an intellect that simultaneously functions as a clairvoyant consciousness. So we can say that people who lived in ancient, very ancient cultures could still look back to a time in the development of humanity when their forefathers had knowledge that came from direct observation of the divine spiritual world. And in those most ancient times, the leaders in regard to such knowledge were those people whom, in the sense of Buddhism, we call the first Bodhisattvas. Then the clairvoyant powers of people increasingly declined. And those peoples who particularly felt the decline of these abilities, as was the case with the inhabitants of ancient India, incorporated this looking back to the origin of man out of the spiritual into their feeling, and they said: In the way we now look at the world with our ordinary day-to-day consciousness, we basically do not live in a way that corresponds to the innermost core of our being.

People in earlier times could look back into the spiritual world to which we actually belong; but today this is only possible for those who undergo a special spiritual development. The ancient Indian people saw behind the physical world the old spiritual home of man, which could well have been seen in the past, but which can no longer be seen now. They felt this so strongly that they said: Everything that today's consciousness beholds is Maya, the great illusion, the great deception; behind it is what the ancestors beheld, what our souls themselves beheld in previous bodies. And what our fathers handed down to us in the teachings of ancient times contains the truth about the spiritual home of man. And so the old Indian strove out of Maya, the great deception, up to the spiritual home, to the spirit to which man felt connected when he said to himself in his soul: The spiritual that lives in me is one with the spiritual that lives and weaves through the world as Brahman.

That was the mood in ancient India, but humanity has always retained an echo of this ancient wisdom, and that is what we are considering here. If we look only at external evidence, we see that what people in pre-Christian times had as religions goes back to what people had as ancient wisdom, which comes from [ancient] clairvoyance. And one also sees that since those times, from age to age, great leaders of humanity must always arise who have within themselves, in their soul, the content of the ancient wisdom and truth that governs them. Thus the ancient wisdom lives on in the leaders and teachers of humanity, the bodhisattvas. And in the sense of Buddhism, one would have to regard Buddha himself, Zarathustra, Hermes, Orpheus and others as such bodhisattvas. They were initiated into the primal wisdom that they had within them as truth, and that meant that their souls were connected to the spiritual worlds. Thus, Buddhism looks up to the great leaders who, from epoch to epoch, have passed on the ancient wisdom, because “wisdom” and “truth” are roughly what the word “bodhisattva” means.

The Bodhisattva dignity is achieved by the fact that man gradually develops to such an extent that his soul can absorb the wisdom that characterizes the spiritual home of man. When a person has progressed from embodiment to embodiment to the point of becoming a bodhisattva, the next step – the highest rank he can achieve, so to speak – is the Buddha level; one goes from being a bodhisattva to being a Buddha. But the Buddha is no longer called upon to descend to earth again, but after becoming a Buddha, he has arrived where the thirst for life in the body is extinguished, where salvation occurs, where he no longer remains connected to the physical world, where he no longer lives in it. Thus the last development, so to speak, of the pre-Christian world view recognizes in the Bodhisattva the human being who stands at the boundary of that which still remains connected to earthly existence. In the moment when the human being rises one step higher, he no longer needs to remain connected to the earth. However, this world view does not yet truly know the concept of the Christ. What does the concept of the Christ consist of?

The Christ concept is higher than the bodhisattva and the Buddha concepts. We arrive at the Christ concept only when we turn our spiritual gaze to an inner experience of the human soul, an experience that is hinted at in the Christian Gospels and that we can call inner resurrection or rebirth. Usually, this inner rebirth is presented as something quite abstract. However, we need only consider a few aspects of the human soul in order to realize that this inner rebirth refers to something quite concrete. We need only consider the individual elements that form the basis of human soul life. In his outer life, man presents himself to us with his perceptions, feelings, emotions and volitional impulses. We see how he draws his ideas about the world around him from this soul, which lives in drives, passions and other impulses, and how he can ascend ever higher and higher to purer and truer concepts. Who would not admit that man feels within himself the urge and drive for ever-increasing perfection? One need only imagine the demands of all noble idealists of humanity, and one must say: These demands set high ideals, and people also live them out in methodical acts of noble human compassion and so on. Therefore, one must say: Man can, as it were, rise above himself.

We are dealing here with a fact of the human soul life that, when considered in the human sense, cannot always be called abstract. This is also admitted when one says: something lives in us like a second ego, a higher self, to which one can grow beyond the lower everyday self. Sometimes one admits in the abstract that Goethe's saying is right:

> From the force that binds all beings,  
> the human being frees himself who overcomes himself.

But this higher self is usually imagined as something bloodless, colorless, something that for most people does not have the same immediacy and reality as those expressions of the human being that are tied to the person as he or she appears to us in life. He comes to us with all his feelings, impulses, with everything he does as a natural being, with his blood, with all the forces that pulsate through his body, with everything that nature has given him as a personality. If we want to summarize all this, we can say: Just as the human being comes to us as a natural being, so is he endowed with the forces that permeate the whole world. Just as he comes to us as a personality, so has he become through the forces of the world.

How colourless and abstract, in contrast, is what people often have as the content of their higher impulses. And how concrete it is when a person flies into a rage because of his blood. If, on the other hand, you set up an ideal of the higher self, then it usually remains quite abstract - so colourless and bloodless that it seems quite consumptive to us. For example, what Kant calls the “categorical imperative” could be described as a consumptive ideal. A bloodless idealism! Now, against what so often confronts us as bloodless abstractions, we need only hold up a word from the development of Christian impulses that is effective, Paul's word:

> Not I, but the Christ in me.

With this, we have mentioned that which is able to describe the essence of Christianity in the deepest sense.

We have before us the human being as a natural personality; we see how he stands with his affects, his passions, as a confluence of all the forces that permeate and interweave the whole world. He stands there, composed into a small world, like a microcosm in the big world, in the macrocosm. And now we see how this human being is inspired by the pursuit of perfection, how he wants to experience something within himself, as it is expressed in the aforementioned saying by Goethe:

> From the force that binds all beings,  
> man frees himself who overcomes himself.

What initially presents itself to us as a natural personality, composed like a microcosm from the forces of the world, now strives beyond itself in concepts and ideas, which may initially appear in abstract ideals as man's better self. But then we can imagine that these abstract ideals, these higher wisdoms, the highest ideals, which man can only have by rising above his natural existence, now permeate this higher self in the same way ing, and becoming an expression of that which the world experiences and interweaves spiritually, as spiritual, as world-moral, just as the physical-sensual of the personality is an expression of the whole macrocosm.

When, as if by lightning, a world being, a world essence, strikes into the highest ideals of man, which is conceived just as real in the spiritual-supersensible as the external world forces are conceived as real, which, acting in from the macrocosm, have put together the human natural personality as a microcosm Then we have the human being who frees himself – the human being who in this way rises above himself, who now lives in his higher self, which otherwise remains an abstraction, consisting of unfilled, bloodless concepts that do not have an immediate effect. Now the higher impulse that has taken hold of this person is at work; something spiritual lives in him that will become his higher personality. Now he not only has abstract ideals, the highest moral ideas within him, but he also carries a second, spiritual personality within him. Now that to which he can rise as to a highest is also permeated by spiritual personality, just as the natural man was formerly permeated by abstract ideals.

When we feel that this can happen in a person, then we understand the words of St. Paul: “It is no longer I who live, but Christ lives in me.” This Christ in me can permeate and penetrate everything that is and remains an abstraction of a higher self. Thus, through Christ, we ascend to a higher personality. While the Bodhisattvas are those teaching guides of man who lead him to impersonal higher wisdom, to abstract concepts and ideas, the Christ impulse does not merely lead man to an impersonal wisdom, but to a higher personality within himself. This concept, however, only came into the world through the establishment of Christianity. Everything that happens in the world has its causes. And when today, through a development such as that indicated in the writing “How to Attain Knowledge of Higher Worlds”, man rises to spiritual insight, to spiritual clairvoyance, then he has this higher personality directly before him as a reality, like a new man in man - the Christ in ourselves.

But now there comes a moment for the real clairvoyant in which a word is spiritually fulfilled that Goethe used about the external, physical facts of nature and then also applied to the highest entity in man, namely the word:

> If the eye were not sun-like,  
> How could we behold the light?

Goethe's point, with regard to the external, is: My eye is there, and sees the sun; if it did not possess the power of perceiving light, we could not see the light. But he also says:

> The eye is formed by light for light.

We could not have eyes if light did not live and weave through the world: the eye is formed by light. – The Schopenhauerian truth “The world is my idea”, that is, that the world of light and color is the idea of the eye, is only half the truth. The whole truth is only found when we add: Through the world my idea is created, so that when we use the eye formed by the sun, we look into the world in which the sun is. - And in the same way we can say: As no eye without the sun, so no divine knowledge and feeling in us without God as objective God in the outside world.

In the same way, the Christ in us can be experienced objectively as a personality. And this event, where we experience our higher self in such a way that we can say: “Not we, but the Christ in us,” becomes a concrete experience for us. Then our inner soul existence is transformed, then we have become a different person, a reborn person, and through this experience a new, spiritual eye has been opened for us. And then we also see that the Christ in us needs the Christ outside of us, the subjective spiritual Christ in us needs the objective, historical Christ. To deny the Christ who went through the Mystery of Golgotha is logically the same as denying the sun that the eye has formed out of an otherwise indifferent organism, as Goethe said.

The fact that we can experience the Christ in us is formed in us as an inner experience from our soul organism, just as our physical eye is formed from sunlight. So what our inner spiritual eye is, is formed by the real, objective Christ, and those who truly experience this, not just in feeling but through clairvoyant consciousness, experience this as their most direct knowledge, which could be characterized as the clairvoyant looking up from the spiritual personality of Christ in us to the real, objective, historical Christ. We need no gospel, no historical document, we need only the true, genuine gaze of the clairvoyant, and we know that the embodiment of that being from whom the impulse for the “Christ in us” came has lived in the course of human development. That is the objective, not merely the subjective mystical experience of the Christ.

But we know something else. We know: When, under the compulsion of logical thinking, the doctrine of repeated lives on earth gradually becomes implanted in the process of human development and thus in all earthly life, then we have the Christ before us clairvoyantly as the historical Christ, who triggers the inner view in us so that we can look at future embodiments. And now we do not say, as in Buddhism: the fewer earthly embodiments, the better for the person, because the sooner he will be released from existence - but we say: as long as the Earth has a mission to educate, we, by being embodied on earth, we absorb more and more of the Christ impulse, and the Christ impulse in us becomes ever stronger and more comprehensive; higher and higher we carry it in us in every new embodiment. And so we look into a future in which more and more of us can fulfill the word, “Not I, but the Christ in me.” Therefore, we look upon future embodiments, upon our future earth-lives, as upon lives more and more permeated with the Christ, and we understand why in the pre-Christian world-picture, even in Buddhism, only an idea of redemption could arise - the Christ-impulse had not yet come, which brings ever new and new fruitfulness into every earth-life. On the contrary, the point had even been reached when it was no longer possible to perfect life on earth further. The Christ Impulse gives meaning to earthly embodiments and to the lives of human beings on earth, whereas Buddhism could no longer provide any meaning for this.

And if we now look at the history of the development of Christianity, the question is answered: How did Christianity come into the world, not the Christ, but Christianity? Anyone who wants to look at history objectively will have to say: Paul contributed the most to the development of Christianity. Let us take a look at him. Was he convinced by what had happened in the world as a physical fact or by what was described to him? As a contemporary of the events that took place in the physical world, he was able to hear everything that happened to him, but what he was able to absorb into his soul from these Christian ideas was unsuitable for making these external events appear to him in such a light that he could have changed his soul to Christianity. But then the event occurred that scientific theology has not yet been able to interpret. What was that event? Externally, what Paul could not have believed through any perception or observation in the physical world became an immediate certainty for him through what he saw supernaturally, in the spirit. No message from the physical world could be decisive for him - but it was a supernatural experience, a superphysical event. And this convinced him, not merely of the existence of some Christ, but that the Christ had experienced the event that, when translated into human life, means: In every human being, the spiritual core of the being will conquer the death of the outer covering of the lower human being, because “if Christ had not risen, our faith would be vain and vain our preaching”. Paul appealed to the risen Christ because it had become clear to him that in the Mystery of Golgotha that spiritual sun had appeared which makes the inner Christ in man possible in the first place. For Paul, the starting point of Christian development was a supersensible event that gave him the impulse to work for Christianity.

Thus, in relation to its first great teacher, Christianity emerged from a supersensible impulse, and only later were the Gospels able to provide what people needed to clearly visualize the Christ event in their minds. This event can be renewed forever, even today; if man observes the laws of inner human development, he provides himself with the opportunity to relive the event of Damascus within himself. Then he can experience the objective Christ spiritually as truth; then he can begin to believe the Gospels without needing to have historical proof, because what he beholds in spirit, what clairvoyant consciousness gives him, he then finds confirmed by the Gospel writings.

Thus, the essence of Christianity is to be sought within the human soul. And the strongest impulse for the spread of Christianity is to be found in a supersensible event of knowledge. Through this event, every human being, so to speak, immediately sees the necessity for the most important impulse in the historical development of humanity to have been the appearance of the Christ Himself. And then one truly understands that in the person of Jesus, the Christ lived as an entity that cannot be compared to any other. While the bodhisattvas progress from incarnation to incarnation like all other people until they have fulfilled their task and become a Buddha, we can only record one single life on earth for this entity that lived in the body of Jesus of Nazareth as the Christ. And [as in the successive generations the same blood passes from father to son], so from the one Christ who lived through the event of Golgotha - this is a fact that presents itself to the higher consciousness - a spiritual impulse goes out to all those who find the way to this Christ.

This idea that the Christ is connected by a spiritual bond to the one who finds the way to him – just as the descendant is connected to the ancestor by the bond of blood – this idea not only establishes a mysticism of Christianity, but a Christianity that can be described as a “mystical fact”. There is not only a Christian mysticism, an inner mystical experience in the sense of Christianity, but what happened in Palestine at the beginning of our era is a fact that can only be understood through mysticism. Just as the course of blood through the succession of generations can be understood by natural science, so that which happened through Christ can only be grasped through spiritual realization, through the wisdom of mysticism. Through spiritual realization one can comprehend that “spiritual blood” flows from Christ Jesus into the souls of those who find their way to him.

Christianity can only be understood if it is regarded as a mystical fact. That is why I gave my book the title “Christianity as a Mystical Fact”, because in spiritual science, where one speaks and writes under full responsibility, every word is shaped and molded according to the facts. And if we keep this thought in mind, the essence of Christianity, which reveals itself in Christ and is the cause of a spiritual being - our higher self - an inner Christ, being able to arise in all of us, this thought will become more and more ingrained in our earthly existence, especially in the future embodiments that people will undergo on earth. Thus, the Christ can say, even though he was embodied in a body only once, looking at those into whom his spiritual blood can now flow:

> I am with you all days until the end of the earth cycles.

To recognize and see how the impulse of Christ flows within the development of the earth and thus he himself flows – this in turn can be converted into sensations, and one will feel how such contradictions as the following allow us to look into the depths of the development of worldviews.

We have a passage handed down from Buddha that can be compared with the saying just quoted: “I am with you always, to the end of the age”. Buddha said to his disciples: “When I look back on earlier earth lives, I know that my soul has gone through many earth lives and has undergone this or that experience. It has acquired abilities and now built my body, this outer, physical body. This has become my destiny because the soul built it and led it to such places where it could experience all this. So I see in my present physical body the results of the spiritual forces that I have gathered. And he called the body a temple built out of divine powers, by way of the human individuality. [And further said Buddha:] The temple of my body is the result of the previous lives I have gone through. But I know full well that since I became the Buddha, this temple has been standing, and it is the last time that my inner powers have built such a temple. I feel exactly how the beams are already breaking, the columns bursting; this is the last body that my soul will inhabit - the last body, because I have become a Buddha.

Deliverance from the body, that is what the Buddha teaches. Let us translate this into feeling and contrast it with another saying, namely the saying where Christ Jesus also spoke to his disciples about the temple of his body. But how did He speak? Did He also say, like Buddha, that this is the last existence and that everything that led to this body will dissolve? No, the Christ foresaw that what He had become in this body would give the impulse to continue working through all earthly existence: “Break down this temple, and in three days I will raise it up again.” That is the great contrast: on the one hand, the breaking of the Temple and the desire to break in order to bid farewell to the earth, and on the other hand, the contemplation of the structure of the Temple as the starting point for all subsequent human salvation. And for this stands the expression: Break down this Temple, the impulse is already there, which continues to work.

Thus we must not see the impulses that proceed from the Christ Jesus and that form the essence of Christianity in abstract terms, but we must transform the concepts so that they become sensations and feelings. Then, precisely in the realization of repeated earthly lives, we will feel the full significance of this Christ impulse. We will look at the human lives of the future and see in Christ the starting point for an ever higher and higher fulfillment of the destiny of humanity in the future.

And so we can say: We look back to ancient, pre-Christian times, to the wisdom that stands at the starting point of humanity, but which has gradually been lost until people had only the last remnants of it. Then came a time when the greatest impulse, the Christ impulse, struck humanity, which is a new starting point and leads people into the spiritual world, bringing the soul the possibility of ever higher and higher ascent, of ever higher and higher life, until man is so far advanced in terms of his earthly existence that he can ascend in spirit to the heights of all earthly existence. Nothing fulfills us as significantly, deeply and powerfully as this, which we can understand as a characteristic of the actual mission of humanity within our earthly existence. There stands the human being; he sees himself surrounded by the physical-sensual world, he strives for perfection, he sees ideals above him, he knows that through them he reaches up into a spiritual world. And he knows that from this spiritual world, spiritual forces and entities extend into his existence. But man cannot live his way up into the spiritual worlds with mere abstract concepts and ideals, because just as he is here in the physical world as a personality, so he must also educate himself as a personality into the spiritual world. Therefore, only a model personality can lead him there - that is the Christ-personality!

Thus man looks up to Christ as the Bringer of the spiritual world and says: By raising my own self to you, by ever more fully realizing St. Paul's saying, “Christ in me,” I draw down from the spiritual worlds the most intimate and potent impulses, clothe them in my human being and transmit them into our physical world, into our sense world. I am the mediator between the spiritual world and the world of the senses. I bring spiritual things into the physical world. I permeate and structure the physical with that which comes from the spiritual world. The Christ is my helper and model in this, the true Christ, who is just as necessary for the inner man as the outer sun is necessary for the physical eye, and who, as an historical being, walked on the outer physical plane at the beginning of our era.

We then feel as human beings in the world: we can hint at our mission on earth by saying that we should thoroughly imbue with a Christian spirit those words in which I would like to summarize what today's reflection has revealed about the relationship between man and the physical world on the one hand and the spiritual world on the other:

> Man's sense is overwhelmed  
> From the depths of the world, full of mystery  
> The rich abundance of matter.  
> It flows into the depths of the soul  
> From the heights of the world, full of content  
> The spirit's clarifying light.  
> They find each other in the human heart  
> To a reality full of wisdom.