The Rudolf Steiner Archive

35. Differences in the Structure of the Mind Between the Second Rama, Krishna, and Buddha

[ 1 ] There is a vast difference between the spiritual constitutions of these three. We will omit the first Rama, the one with the axe, who, esoterically speaking, still belongs to the Atlantean race. This second Rama has a Buddha-mind, which, however, manifests through Manas, or wisdom.

[ 2 ] Budhi is the primal source of wisdom, revelation, inspiration—no matter where it comes from. Let us imagine a drop of mercury forming a beautiful, geometric shape. Mercury is its shape; how they are arranged is its form [gap in the transcript]. Thus, one can regard wisdom as a whole, yet arranged within the various systems of the cosmos. One could know all one’s knowledge in a single sentence; then this synthetic knowledge would be Budhi, and Manas [gap in the transcript].

[ 3 ] Manas is Budhi in a certain arrangement.

[ 4 ] Now, Christian esotericism refers to the “summary” as “the Word” and to the “arrangement” as “the Holy Spirit.” Indian esotericism refers to the Word as “Budhi” and to the Holy Spirit as “Manas.”

[ 5 ] Legend: All esotericists knew that all “knowledge” could be condensed into a “sun of knowledge.” The esotericist possesses that one word in which everything is condensed—he derives everything else from this word. The inspirer in question, who lies at the foundation of a religious system, goes—according to legend—into the temple to take possession of the Word. — Jesus entered the temple, cut himself, seized the Word, concealed it within his body, and then put the Word into practice. This is one example.

[ 6 ] Let us imagine the image of mercury. The sphere is the same as the droplets, differing only in arrangement. One can separate them—Budhi distributed throughout Manas—or bring them together. Let us imagine the knowledge of the cosmos as astrological knowledge bestowed upon a being, enabling it to gain a wisdom-filled view of the world. Such a being is Rama, who received [this knowledge] while it was still in its synthetic unity. He was, as it were, the commander of knowledge.

[ 7 ] Let us consider that one does not receive knowledge as a single entity, but rather as something already distributed throughout the world—no longer the Word, but the Holy Spirit: Krishna. Krishna speaks in this way, referring to the individual, in the Bhagavad Gita. Rama is not portrayed as the great conqueror of the world, gently leading by the hand. Krishna is already the teacher.

[ 8 ] Let’s take it a step further. Summarizing what has been scattered. The unity derived from the details, as summarized from above.

[ 9 ] Buddhism came into being by focusing on a specific aspect of the world: “This and that apply to it.” Buddhism is tailored to the spirit of the Indian people. Rama Knowledge is tailored to the whole world.

[ 10 ] These were the avatars of the fifth race. We have described Budhi knowledge. Buddha is thus the Budhi teacher for Manas, for the Holy Spirit. The task now is to introduce this teaching into the physical plane. [Buddha] is the Teacher sent by the Deity. If a teaching is to be introduced into the physical plane, it must arise from the feelings, sensibilities, and Kama-Manasic thinking of the people themselves; for example, Zoroaster and Hermes were sent, not homegrown. A people had to have its own inspirer, and that was only possible if a chela like Jesus of Nazareth [gap in the transcript]

[ 11 ] There, we tailored knowledge to the individual, thereby restoring its international character. This is the cosmic significance of Christianity: he sought to give something to human beings as human beings. He was therefore not merely the “Way” as Krishna—a set of instructions—nor “Truth” as Buddha—a summary—but rather “Life” itself. That is why he wrote nothing down; he lived these things, independent of the national coloration inherent in language. An exemplary life, the center and focal point for the new confession, which is to be found in belonging to Him. A gathering of believers around His person is necessary. Not only must I understand what He teaches, but in life one must be united with Him. We have laid our hands on His wounds [gap in the transcript]

[ 12 ] The disciples bear witness.

[ 13 ] This explains the mystical union of Christ with Jesus. To be united in brotherhood in Christ is life.

[ 14 ] In the case of the Buddha, Budhi and Manas were incarnated from the very beginning, and the personality was not a factor. In the case of Jesus Christ, the personality came to the fore through a mystical connection.

[ 15 ] The Christian union, in which Christ incarnates, will also become a body of personalities. On the Devachan plane, as conceived in the Indian tradition, one does not find the figure of Christ who incarnated for three years. There is another plane. [Gap in the transcript]

[ 16 ] Behind the Christian community lies the continually incarnated Christ, our Maitreya—not in human form, but within us. He sanctifies Christians without their knowing anything of the incarnation; he is not a personal avatar, but manifests himself in Christianity and in all that it brings about. Maitreya—the tenth Avatar—is still awaited by the Indians and has always been revered by Christians as their mystical brother. That is why Buddhism suppresses the personality; [the Buddhist] becomes an ascetic. Christianity elevates the personality, fulfilling what the Greeks dreamed of: the earthly paradise.

[ 17 ] Individual Christians are like cells; that is why saints make amends by atoning for criminals. That is why the Church is the substance, the body, of Maitreya Jesus of Nazareth, who understood; always incarnated to accomplish what is right. — The Christ — the soul.

[ 18 ] It is not until the sixth race that the Christ will truly take on his outward form; all will be united in such a way that the individual will not separate his well-being from that of the whole.

[ 19 ] When we now consider distinctness and union, we must do so in contrast to the earlier concept of unity. The present unions will represent something in which the individual members exist—the goal is the soul.

[ 20 ] Christianity should strive for this brotherhood. The White Lodges are outposts, each undertaking different tasks but working in concert. They are the nuclei around which individuals group themselves. At the end of our planetary evolution, there will be seven such lodges, all harmoniously united in a single purpose. These nuclei will remain, pass through a Pralaya, and reappear as the seven guiding spirits of future evolution. The Hebrew teaching calls these “Elohim,” and one of them is Yahweh—Lord of Form.

[ 21 ] Thus, Christianity does not embody a national deity, but rather a unifying one that leads to a new phase of development. It marks the turning point—down into physical development and back up again—and therefore has cosmic significance; it encompasses all the teachings of the others, but can only be understood in its connection with the cosmos.