---
ga: 90
title: "Genesis II"
date: 1904-04-29
location: Berlin
words: 2109
---
# Self-Knowledge and God-Knowledge I

## GA 90a — 29 April 1904, Berlin

### XXII. Genesis II

Today I would like to speak about Genesis again, but in a different sense. I would like to provide some concepts that will enable you to gradually take Genesis literally. To do that, I would first like to refer to a passage in the Epistle of John. You will find a very interesting passage in the fifth chapter of the first Epistle of John, verses 7-8:

> There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear record in earth, the Spirit, the water, and the blood: and these three are one.

In these words, you have a differentiation of the three upper and three lower principles, as they are to be understood in the sense of Christian esotericism, of Gnosticism. That is the Father, Atma; that is the Word, Budhi, the Creative, the Spirit permeating the whole world; and thirdly, Manas or Mahat, the Holy Spirit. Holy is the Word, which means: not yet subject to the physical. Atma, Budhi, Manas are meant by these three in heaven generating.

In addition to these three, there are the three spiritual elements in man. The spiritual elements are in the entire Jewish Kabbalah, going back to the original books of Moses, and in Christian esotericism: blood, water and spirit. One must only first be clear about what Jewish esotericism means by 'blood'. It is the lowest link of the soul, what we in theosophy call the astral - not our physical blood. Jewish esotericism believes that the movement of blood comes from the astral body, and that is correct. All influences that not only go directly through the soul but also affect something physical are called blood in Jewish esotericism. It is the active, the driving force. We only call the red juice that flows through the body blood.

The second is 'water'. In every kind of secret language, 'kama' is everywhere water. These are the feelings, the passions, the desires, and so on. And now I will tell you why it is called water. You have to familiarize yourself with the idea that today's humanity is accustomed to imagining many things in a more materialistic way than was the case in earlier times. If you imagine an old kabbalist, he saw in this water not only the flowing element, but also a parable. And he came to it in the following way. He said to himself: In the water live those animals which we must consider to be the original ones. From the liquid element originally emerged the animal world: sea animals, jellyfish, amphibians. These then went out of the water onto the land. Nowhere did passions and feelings arise than from the water. It was only later that land emerged, and then what is more highly organized also emerged. The soul, the feeling of pleasure and pain, emerged from the water. Water was the element that gives rise to pleasure and pain in man. That is why he called water the source of what is pleasure and what is pain.

We distinguish the lower soul, which makes the blood surge. The blood is the actual, deeper soul. Where we feel pleasure and displeasure, the actual inner pains, he calls that the water, because he derives this soul element from the water.

Then comes the thinking soul, the spirit. We therefore have the sentient soul, the inner soul, then the reasonable soul, the rational soul, and thirdly the consciousness soul, the higher soul, the part of the soul in which the spirit shines into the soul.

Now the Jew said to himself: Where soul arises, there is soul. The Jew therefore saw in the sea and everywhere where the liquid element was, a parable for the soul. Only because people have unlearned to see the soul do they see the outer physical water.

The conversation between Jesus and Nicodemus can give us further insight here.

> Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews: The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God, for no man can do these miracles that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not be amazed that I said to you, you must be born again. The wind blows where it wills, and you hear the sound of it, but you do not know whence it comes and whither it goes. So is every one that is born of the Spirit.” [John 3:1-8]

This is how Jesus wants to make him understand. Because Nicodemus was a minor Mahatma, a master in those days, he said to him: Unless one is born of water and the Spirit, he cannot enter the kingdom of God. Man is born of the mother from blood; he must be reborn from water and the Spirit. What is born of blood is blood, what is born of the Spirit is spirit.

> Nicodemus said to him, “How can these things be?” Jesus answered and said to him, “Are you a teacher of Israel and do not understand these things?” [John 3:9-10]

Now we can also take the first words of Genesis in the right sense. The first verse can be translated as follows:

> In the beginning God begot his karma as heaven and earth.

The concept of creating, as we understand it, is not present in the ancient languages. The Latin word creare means “to create”, but it comes from the Sanskrit word kr, which in turn comes from karma; so it means “to create”, and the sentence means:

> The karma of God begins to flow.

Our development on earth was preceded by the development in which the world of Kama, the world of instincts, desires and passions, was able to develop to the highest level it could reach, which in the lunar epoch constituted the actual content of the beings. It had developed to the highest degree. The human beings who are now living in the earthly world have intellect. Our ancestors did not think; they only felt what they had to accomplish. Thinking is what is given to the earth to develop. We have a feeling that stands below thinking. We do not follow feeling directly; we let it be regulated by thought. It is put on the right track by thinking. The inhabitants of the moon could give themselves up to their feelings. They did not need to think about the affairs of their lives. They felt directly what they had to do. This emotional life, which lived in all beings, developed there to an infinite height. Today, when intellectual life is important, we no longer have any idea of the infinite tenderness and kindness and the magnitude of this emotional life. These beings that developed on the moon were elevated to the level of divinity. The masters who developed on the moon were pure wisdom that flowed from feeling. These Masters joined together in great fraternities in those days, and they formed one great unity when the Moon was fading away. Everything had merged into one great unity. This divine Being, who was, so to speak, the pinnacle of the lunar epoch, is addressed in Genesis as God - Yahweh or Jehovah. Here, God is nothing other than the pinnacle of the development of the Moon. Yahweh is a Moon deity and is also called a Moon deity by Helena Petrovna Blavatsky. She may have emphasized it a little too strongly, but it is so. The great Entity, which had developed the emotional life to the highest degree, that was Jehovah or Yahweh. What came over from the Moon - Kama in its highest perfection, water in its highest perfection, the flood - developed in two directions. On the one hand, it condensed and took on matter, the blood; on the other hand, it diluted and took on spirit. Above, it brightened in the spirit, below, it dawned in the blood. Thus, Yahweh differentiated. The primal water begets heaven, its spiritual pole, on the one hand, and the earth, its physical, material pole, on the other.

So what was the situation? Imagine that the Kama water comes over, the spirit is up, the physical, the blood, is down. The earth was chaotic, the blood was disorderly. Nothing but a confused and wildly intermingling physical-material. That was the one pole.

The earth was formless and chaotic, and darkness was over the face of the deep. Darkness was below the waters, darkness was in the deep. And over these waters was the spirit. The water was the middle. The spirit floated above the Kama waters like an aura.

Be very clear about what this aura is. We have already spoken about it. The physical body is not an aura, and what lives in the physical body is also not an aura, because you can see that with physical eyes. The mind is not an aura either. Only the soul provides an aura; everything that is of a spiritual nature provides an aura. This aura is influenced by the body from within or by the mind from without. Therefore there are three auras: the one clouded by the body, the one illuminated by the spirit and the actual glowing soul light. The one is the area through which the body is reflected in the soul, the other is the area through which the spirit is reflected in the soul. Now you are clear about how the spirit of God hovers over the waters or over the soul, and that the Kama is thereby illuminated by the spirit. The spirit does not have to be light. But when the spirit enters the aura, it intensifies the light.

> And God said, “Let there be light!” [Genesis 1:3]

This means: Let the reflection of the spirit arise in the waters.

I would like the first three sentences of Genesis to be taken literally. It is not a matter of interpreting these sentences, but of thinking of the right thing to say with the words. For water: Kama, for God: the most highly developed that came from Kama from the lunar epoch. “This is my blood” - it is the same as what flows in the earth.

The Genesis is derived from the writings of the Egyptian temple mysteries. These had two great [moral] books. One was the Book of the Microcosm, the other was the Book of the Macrocosm. The latter described how the great cosmos is created from water through the word. The former, the Book of the Microcosm, was the Book of the Perfect Man. Both were completely parallel descriptions. It must be implied that man is a microcosm. Only someone who was initiated could have achieved this.

The Master initiates those He loves. The miracle of Lazarus is an initiation. That is why it is also said of Lazarus: 'He whom Jesus loved.

The Gospel of John begins with the same words: “In the beginning was the Word.”

Only then can the great books of the world be understood if one has the confidence that every word is only understood when one really goes deep into things and only objects to things as late as possible. That is the trust we need, because we must have trust in the great books of the world. This is what we must gradually learn again through the theosophical movement: to take these books literally.

"Mountain is the keyword for higher truths, for initiations. Jesus went up the mountain with his disciples when he saw the people. In the Holy Scriptures, we become familiar with the authority with which they were written. We recognize them as masterpieces when we see how everything fits together beautifully and how what we have gained through our masters since the last third of the nineteenth century provides the key to understanding these great books.