# Theosophy Based on the Gospel of John

## GA 94 — 5 November 1906, Munich

### Seventh Lecture

Today we will deal with the initiation steps of the so-called Rosicrucian, Occidental occult training. Everything that is presented here is by no means to be understood as general rules for life, but can only be the task of the one who voluntarily submits to this training and thus initially stands out from the general human race in order to later be able to pass on what he has achieved. Once he has decided to become a disciple, there should be no possibility for him to criticize this training, the way it is conducted, or the behavior of the occult teacher. He must put himself into the hands of the teacher's experience. If this is impossible, and if he entertains any trace of mistrust or dissatisfaction towards his teacher, then it is better to sever the tie between himself and the teacher. For only an affection based on trust and recognizing the teacher's authority can establish the right relationship between the student and the teacher, which should be beneficial for the student. The student is always free to leave the occult training. But if one wants to undergo it, one must also be clear about the fact that the rules in question are given out of a firmly established truth in the sense of the most advanced individualities, those whom we have to regard as the great teachers of mankind, and that one can only progress if one obeys the rules. It must also be clear that this path with its instructions has already been tried and tested by many hundreds and has been successful.

In the three paths that we have now discussed, the relationship between the student and the teacher is different. In the Indian yoga training, the relationship between student and guru is very strict: absolute, complete submission to the guru is an absolute requirement. Since the student is not yet familiar with the higher worlds when following the Indian path, it is necessary that he is guided by his personal guru.

The relation is different in the case of the Christian training. There the teacher is the guide to the great Guru, Christ Jesus. A personal connection, a personal relationship of mind to Christ Jesus, is absolutely necessary for the disciple. If he cannot believe with all the power of his soul in Christ Jesus and in what He has done and exemplified for humanity, he cannot follow the Christian Path.

In the Rosicrucian training, the relationship is the freest and easiest. The teacher is the faithful friend, the guide within the narrower limits of his student's occult experience. He is not concerned with the student's daily activities, he trusts him and allows him full freedom. There is no compulsion or command anywhere, only advice is given. But there must be a friendly relationship of trust between teacher and student. Without this, the training would remain in the realm of the manasic, without it, Budhi could not be implanted at all. The power generated by the relationship of trust is necessary for occult training. Without it, the dormant powers in the student cannot be awakened.

Since the Rose Cross Way indicates study as the first step, it might be thought that this training is not for everyone. However, this is not correct; it is there for everyone, even for the simplest person. Because this study is understood to mean popular Theosophy, everything that you hear and read here in these lectures and in my or other spiritual scientific writings; that is already such a study. It is the elementary occult teaching given to man. Through it he is to become free from the prejudices of life, from the suggestion of science, which completely dominates the modern man and has already caused much mischief, blocking his unbiased view of the world, the way to impartiality, which he must find in order to have a clear judgment. In the Occident, free thinking is no longer common; instead, everything is suggestion, established dogma through power and authority. Even in the simplest concepts we have this suggestive influence: the suggestion of scholars, the suggestion of science, the suggestion that emanates from the individual. Our modern life is dominated by the family, by the relationship between the sexes. The theosophist, however, should penetrate more deeply into preparatory, logical, and sense-free thinking. He should immerse himself in such trains of thought as far as possible. For this purpose, to train such a way of thinking, I have written the two books 'Truth and Science' and 'Philosophy of Freedom', so that one can immerse oneself in such trains of thought. It is less important to understand the content in question than to live in these trains of thought. Free, sharp, rational thinking is necessary because it gives the student a certain independence, but this thinking is also a sure guide to the higher worlds. We encounter new and different things in the various worlds; but what remains the same in all worlds is thinking. Everywhere there are different perceptions, different experiences, but logic is the same in all worlds. This only changes on the Budhiplan. A remarkable change now occurs in the student. His thoughts expand to embrace other worlds. The thoughts that a person usually has here are not mental, they relate only to the physical plane. They are only the shadow images of mental reality. Now he is approaching its reality.

Next to study, the second faculty we have is imagination. Everyone must go through it at some time. Man gradually frees himself from the dry sensual contemplation of things. He tries to see in them only the expression of something that stands behind them and begins to look at the world in the Goethean sense according to the word: “Everything that is transitory is only a parable.” The pupil must carry out this deepened way of thinking systematically. Things must become parables, symbols, to him. When we look at the rose, it is a symbol for a certain form of beauty; the autumn crocus is the image of a fine, melancholy inwardness.

And so every thing has a meaning at its basis. Things are in fact parables in reality. The whole sensual world is an illusion; the spiritual world is the real one. There must be and be achieved an interaction between people and the spiritual world. We must keep our thoughts and our soul life fluid; we must not form rigid forms. It has already been pointed out in Lucifer-Gnosis that through a continuous, loving contemplation, the qualities are released from things and then flow through space. Thus, for example, something like a flame formation seems to rise from a plant; behind this is the spiritual. In these flowing, flooding sensations of color and taste, which have no correlate here on the physical plane, the human being must now find his way, and then he is ready for the teaching of occult writing to begin.

The third thing to learn is how to read the occult writing. This helps us to correctly line up the manifold phenomena like pearls on a string. The occult writing is not arbitrarily conceived, but represents the currents that flow through the world. Something that plays a major role in spiritual reality is two spirals rolled into one another, forming a vortex. At the root of the nose is the predisposition for the two-petalled lotus flower, which will develop into a higher organ of perception in the future. The sign of the vortex corresponds to this etheric organ. It is similar to the sign of Cancer, in which the Sun was at the dawn of the Atlantean race. We still have this and the other signs of the constellations in the calendar. A very important occult symbol is the staff of Mercury with the snake coiled around it. It is the archetypal form of the letter S. Those who know the occult language can evoke the relevant signs as thought-forms; in certain cases they then have power over others. In John's Gospel 8:3-11, there is an account of Christ and the adulteress: Christ wrote signs of the occult writing on the ground with his finger to create the right thought forms in the accusing crowd and to prompt them to the right action at the right moment. “Let him who is without guilt throw the first stone at her.” He hands over her guilt to karma, to the law of equal return. Christ wanted to say: every deed carries its reward within itself. “Go and sin no more.” Moses received instruction in the seeing of these occult signs in his conversation with God (Exodus 3 and 4). There Moses learned to know the occult writing and was endowed with the power to enable him to fulfill his task. That he had to throw a rod, which became a snake, means that he learned the occult writing.

If we imagine a vortex and think of its two parts in red and blue, we see the two etheric currents that underlie the red and blue blood.


A fourth is the rhythm of life. All higher life is based on it. Nature and the cosmos know nothing but rhythmic laws. The orbits of the stars, every flower, even the intimate life of animals know an exact rhythm. Could you imagine a violet blooming in August instead of March? Rhythm is everywhere present in nature. But the closer we get to the human being, the more the rhythm changes into chaos. The weekly timetable of our schoolchildren is still a true blessing. A person should bring a certain rhythm into themselves, create a new cosmos. This happens through daily repetitive actions, meditation at a certain time of day, and also through regulating the breathing process.

The fifth is the correspondence between macrocosm and microcosm. When a person finds something within himself that corresponds to a fact in the macrocosm, he first really gets to know himself. How can a person know when the sun was separated from the earth? He can find out by looking into the inside of his eye. Another point in time is when man began to say “I” to himself. This happened in Atlantis, at the time of the Primitive Semites, when a certain point in the physical head coincided with another in the etheric head. The earth was still covered with dense fog, and certain conditions outside and inside man corresponded. An important exercise is for the student to concentrate on a certain point between the eyebrows and to allow himself to be guided by an idea given to him by his teacher.

In the sixth stage, contemplation, the student goes out of himself and expands his consciousness to include the whole world. The higher self is outside of us, we must seek it in all beings, for we are all one. This also speaks from Jupiter and Venus. There are Theosophists who only want to seek the divine within themselves. But in truth, it is the lower personality that speaks from them. One such person once went around saying, “I am Atman, I am Atman.” That was the only thing he knew. Brooding within oneself leads nowhere. We are everything, and we must immerse ourselves in all beings. Immersing oneself in one's own inner being is only a detour to doing so.

When you have come so far as to be able to empathize with all beings, then you have reached the seventh stage, that of divinity. The whole nature of the world takes on a spiritual physiognomy. Everything that man sees around him becomes an expression of something higher. Just as tears are not just salty drops with a certain chemical composition, but an expression of the soul, so the plant cover of the earth is an expression of the earth soul, which is a reality. Some flowers appear to us as joyful eyes, others as tears of the earth spirit, which it weeps over the sadness that prevails in the cosmos. It is true what Goethe has the earth spirit say:

> In the flood of life, in the storm of action  
> I surge up and down,  
> weaving back and forth  
> birth and grave,  
> an eternal sea,  
> a changing weaving,  
> a glowing life:  
> So I create at the whirring loom of time  
> And work the living garment of divinity.

This is how we got to know the skeleton of the Rosicrucian schooling.

Which training you undergo is not crucial. You can develop your soul powers and gain insights into the supersensible world through all three paths. Of course, it is good to consider which path you choose based on where you are at the foot of the mountain you are climbing.

What does the disciple achieve when the initiation has taken him to the summit up there? A very real thing. Remember the description of the human being. At the time of Christ Jesus, the majority of people had developed part of the astral body and part of the etheric body. It was different for the initiates. When the chela had passed the necessary stages, he was admitted to the initiation. He had to have worked through his entire astral body. There was nothing left in his astral body that he did not control. In general, passions rule over man, not man over passions. Man must be master of his desires and passions if he wants to become a disciple. Then he must work on his etheric body, he must transform the qualities of his temperament and bring it to the point where he can consciously change his movements, his gait, his writing. So it is not only about becoming moral, but one must become a completely different person.

When the entire astral body has been worked through by the I, it has become manas, the spiritual self, and is transformed into it. The transformation of the etheric body is called Budhi; he has become the spirit of life. When the initiate seizes the physical body for transformation, he then influences the planet and makes himself the center of cosmic forces; then he develops in himself Atman, the Father, the spiritual man.

At first it is an unconscious work that man does on his etheric body and his astral body. This takes place in the general process of human development. The chela begins to consciously take this work into his own hands. With unceasing practice, a certain moment is reached where the entire astral body is transformed. Then everything in the astral body can imprint itself into the etheric body. Only then may this happen, not before, because otherwise bad qualities would be imprinted. What has been acquired then goes through all incarnations with the causal body. The immortalization, the vitalization of all that the astral body contains, is an extremely important process. The astral body cannot discard this in any Kamaloka, it carries this with it forever. Therefore, the previous purification is very necessary.

The impressing of what the astral body contains into the etheric body was carried out in the old initiation by placing the disciple in a crypt and laying him in a kind of coffin. Sometimes he was also tied to a kind of cross and placed in a lethargic state, in which the etheric body emerged from the physical body at the same time as the astral body. Something similar, namely the emergence of a part of the etheric body, occurs when a limb falls asleep; one can then see the affected part of the etheric body hanging out of the body. The initiation itself was performed by a particularly high initiate. Much else was done according to prescribed rules. Such a sleep was different from an ordinary sleep. Only the physical body remained behind in the so-called coffin, and the etheric and astral bodies went out; so it was a kind of death. This was necessary to free the etheric body, because only then could the astral body imprint itself on the etheric body. This state lasted three and a half days. When the initiate was then directed by the initiator back to the physical body, one last formula was impressed upon him, with which he woke up. These were the words: “Eli, Eli, lama sabachthani!” that is, “My God, my God, how hast Thou glorified me!” At the same time, a certain star, Sirius in the Egyptian initiation, shone towards him. Now he had become a new man. There was a very specific reason why the completely spiritualized astral body was given a very special name: it was called the “virgin,” the “Virgin Sophia.” And the etheric body, which absorbs what the Virgin Sophia carried within herself, was called the “Holy Spirit.” And that which arose from both was the “Son of Man”. The proclamation and birth of Jesus of Nazareth are based on these mystery teachings.

This inner experience was also depicted in the image of the Holy Ghost as a dove hovering over the chalice. This is the moment described in the Gospel of John 1:32: “And John bore witness, saying, ‘I saw the Spirit descending from heaven like a dove, and it remained on Him’.” Imagine this happening on the astral plane, and you have a real event. The one who was allowed to experience these great things outside of the mysteries in the physical world was allowed to initiate others as an initiator. John's Gospel 11, 1-45: the resurrection of Lazarus is nothing more than an initiation performed on Lazarus.

We cannot take the gospel of John deeply enough. Even the giving of names is something extremely important. The names that appear in the Bible are taken from the inner being of man. An example of this are the names of the twelve apostles. They point to the relationship between them and the Lord, the Christ, who is the head and has as a sign the ram or the lamb. John means the one who proclaims the Budhi. You can divide the human being into twelve parts; the whole human being is a twelve-fold being. The human being as he is now gradually came into being. Each time the sun entered a new constellation, a new organ developed in the human being. For example, when the sun was in the sign of Leo, the heart developed. As the human being ascends, he incorporates a group soul. The twelve parts of the human being can be found in the names of the twelve apostles, where they are incorporated. What the twelve constituent parts are in an ordinary body, that is what the twelve apostles signify in the collective body of Christ. The part that represents the ego, in which selfishness rules and brings about the death of Christ, is called Judas Iscariot. In this naming, it was added that he had the bag, the money, the lower principle of greed.

The significance of this naming can also be seen from the fact that the one who, in the great plan of the world, is the spiritual representative of the development of mankind, is given the name “the Son of Man”. His father is the “Holy Spirit” and his mother “the Virgin Sophia”. You can find this again in the Gospel of John 19:25-27, in the scene under the cross: “Woman, behold, your son!” “Behold, your mother!” The writer of the Gospel of John, the disciple whom Christ Himself initiated, took the wisdom and wrote the Gospel of John, which contains the wisdom of Christianity.

We must not forget that these things are facts, but as such they are the expression of profound spiritual realities.