The Rudolf Steiner Archive

12. On the Gospel of John

[ 1 ] Since today is the last time we will see each other before the holidays, I would like to briefly discuss a topic that is truly well-suited to providing people with spiritual nourishment for the holiday season. What we’d like to take a closer look at today is the spirit of the Gospel of John. This Gospel is currently regarded by learned theologians as the one that is said to have the least significance for a person’s religious education.

[ 2 ] The first three Gospels are called the three Synoptic Gospels, and it is generally believed that these three evangelists provide, to a certain extent, a faithful account of what took place in Palestine between the years 3 and 33. In contrast, modern theologians believe that the Gospel of John is a form of fiction and does not actually present facts. They set it aside and regard it as a kind of fervent confession by its author, but they do not wish to base their beliefs on it.

[ 3 ] Let us now try to delve a little into the meaning and power of the Gospel of John. For those whose primary concern is to delve into the spirit of Christianity and the tasks of our immediate future, the Gospel of John is the most important text, and it is only due to a misunderstanding of our time that the Gospel of John is marginalized today. The mystics knew that the Gospel of John is a book of life. I have mentioned something similar before. Whoever reads the Gospel of John beginning with the thirteenth chapter is not merely reading a book; they are not merely allowing the knowledge of certain facts to sink in—rather, every sentence is a source of occult powers. And when we read this Gospel from that point onward, we generate spiritual powers within ourselves; we become different people. What matters is not that we memorize the sentences, but that we experience their meaning, that we become one with them. The occultist says: Every sentence from the thirteenth chapter onward is written for you in such a way that it first and foremost signifies an inner human experience. Something stirs within us when we immerse ourselves completely in it and allow the magical meaning of the words to take effect on us. Things within us that we did not know before begin to shine, and through this we come to understand our task for the near future.

[ 4 ] Even in our last few hours, I said that we are facing a significant task, that we can only rise to the challenge if we grasp it in the spiritual realm, if we have truly internalized the spirit of our time—and this spirit is, in fact, the spirit of true, authentic Christianity.

[ 5 ] What, then, has culture been striving toward in recent decades? Toward external possessions, toward organizing the external, material world in such a way that this external world is as comfortable as possible and satisfies external, sensory needs as much as possible. Even the greatest intellectual advances have served only to make our sensory life more comfortable. Likewise, all our inventions, all our technological advances, the efforts of our greatest thinkers, and so on, have provided us only with the means to satisfy the needs of our senses. An animal goes out to pasture and feeds itself, and in recent centuries, human beings have strained their reason only to ultimately satisfy the very same needs. Let us immerse ourselves fully in this for a moment: What intellectual power is required to invent the railroad, the telephone, the steam engine, and so on; and yet we use them to satisfy our nutritional needs. [We speak on the telephone; we travel by railroad to the farthest corners of the earth. And for what purpose? Why do we make phone calls, and why do we travel by railroad? We make phone calls to obtain a certain amount of grain; we ride the railroad to acquire things that serve purely sensual needs.] Ultimately, we use the means of our culture so that people can satisfy their purely sensual and material needs. It is as if, in the most sophisticated way, the animal realm within us seeks to satisfy its sensual needs.

[ 6 ] In the distant past, things were different. Back then, those primitive people obtained the necessities for their material existence in the simplest possible way, while, in contrast, their spiritual needs took center stage. As far as material life is concerned, all of this has become more sophisticated today. Human beings have entangled themselves in a web of intellect and reason, solely to satisfy their external lives. But in that era to which we turn our gaze, a lofty spiritual movement stood at the center of life. People were simple, yet a high spiritual culture is revealed to us. Within those masses of people there were places where highly developed spiritual beings acquired great spiritual powers, with which they brought about a spiritual culture. A stream of spiritual life flowed from these mystery sites. [Through simple fables and fairy tales, the mystery priests imparted their wisdom to the masses.] The old Druid priest told fairy tales that may seem very elementary to us, but which sprang from the deepest spiritual insight. [But they were not, as our fanciful scholars believe, created by the childlike spirit of popular imagination; rather, they arose from deep spiritual insight.] The goblins, undines, and water nymphs, which today are regarded as superstition and fantasy, originated in living communion with the highest spiritual beings who inhabited other planes. For we are surrounded by spiritual worlds. The astral world, however, is everywhere; it is just as [animated and just as] colorful and resonant as our [physical] world—[no, it is even much more resonant and much more colorful].

[ 7 ] All of this unfolds before the advanced individual, [whose chakras are open; he sees a new world, much like someone who was previously blind or deaf and then, through some circumstance, came to see or hear]. In particular, they come to know a whole range of new beings who cannot be seen on the physical plane because they cannot reach that level of matter, but rather because their physical form exists in the astral substance. The legends and fairy tales stem from contact with these higher beings. Spiritual forces worked miracles in our present-day sense back then. The primitive conditions described to us by natural scientists are not accurate. These people satisfied their material needs in the simplest way possible, but in contrast, they participated in the spiritual life of those higher beings.

[ 8 ] [Their political and kinship associations were imbued with the spiritual power of spiritual beings.] An anthill [or a beehive] is organized much more rationally than many modern states. But where is the guiding force for a modern state in this sense? Behind all those states of the past, however, stood intelligence, and those individuals of whom we speak here governed everything around them with their spiritual insights. Outer life was simple and primitive, but behind it lay a spiritual life. Thus, the world is the symbolic imprint of a higher spiritual life.

[ 9 ] Even today, there are those who possess higher spiritual powers, who can glimpse into the higher worlds, and who are able to consult with beings from those higher worlds. But it has become their destiny that they had to step back for a while, that they had to remain in the background.

[ 10 ] Over the course of the last few millennia, the tide of materialism has risen ever higher, while the tide of spirituality has ebbed ever lower. Thus, these masters [of wisdom and] of the harmony of the senses live in seclusion today, and so only those who, through special training, have opened the way to them are aware of their existence.

[ 11 ] For two millennia, another force has guided humanity; but it is only today that this force has begun to unfold its first chapter here on Earth: Christianity.

[ 12 ] Christianity has the task, first and foremost, of consciously guiding the human being who is to enter the material plane. We must still draw on comparisons from the animal kingdoms if we want to understand how our ancestors were guided by spiritual beings. Let us once again use an image that can make the entire transformation clear. A vast army of slaves worked on the Egyptian pyramids in ways that people today cannot even begin to imagine. But each one was conscious of this: “This life is one of many—but I will live many lives on this Earth; and just as the one who commands me today, while I am a slave, so too will I one day command.” - This is what made their lives bearable. They knew that if they were suffering now, they had laid the groundwork for it in previous lives. They knew that they were visitors here on Earth. This gave rise to an entirely different cultural consciousness.

[ 13 ] But things could not remain that way, for human beings have an entirely different mission. We are not meant to be mere visitors; we are meant to transform the Earth in such a way that everything material becomes increasingly spiritual—we are meant to work the Spirit into the Earth. Everything we do to the Earth, we have done to God; no matter what we accomplish, all are links in a great chain. We are the messengers of the Divine, and the Earth must one day become a golden age, a paradise; human beings, as freely creative beings, must transform the Earth.

[ 14 ] To this end, humanity on Earth had to be prepared by first turning its gaze toward the heavens. But then a time had to come when humanity recognized the importance of the material world—realized that every action matters. Everything that seems trivial will one day become important on other planes.

[ 15 ] Christianity was to become a form of education: first, to divert attention away from the spiritual. Such importance was to be attached to earthly matters that people for two millennia would not even think about the spiritual. Thus, there was an age in which the spiritual receded into the background. People had forgotten their connection to the spiritual, but they were also meant to retain some awareness of it. [That is why Christ Jesus appeared—so that they might endure living an earthly life for two millennia.] That is why Christ came to Earth; that is also why, in the Transfiguration scene, he instructed his disciples not to speak of reincarnation. Christ said at that time: “Elijah has returned, and people did not recognize him.” Then he clearly explained the doctrine of reincarnation to them; but they were not to speak of it until he had appeared again.

[ 16 ] [The doctrine of reincarnation is a truly Christian teaching. He chose Peter, James, and John to witness the Transfiguration. The differences in time disappear; Moses and Elijah become visible. From the disciples’ question—“What do the scribes say, that Elijah must return first?”—it is clear that they were familiar with the doctrine of reincarnation. Then Jesus said: “Elijah has already come, but they did not recognize him.”

[ 17 ] He explained reincarnation to them, but he said, “Do not tell anyone about this until I have appeared again.” The “reappearance” refers to our own era.]

[ 18 ] For two millennia, people have become increasingly immersed in the material world—Christ was their guide. But now humanity is called upon to experience Christ within itself once again. The occultist knows the truth:

I am with you always, even to the end of the age. [Mt 28:20]

[ 19 ] This always refers to the end of a current era and the dawn of a new one. [Christ was exalted into what is called the collective astral body of humanity. The time will come when He will be here again; the time will come when everyone, albeit in different ways, will know that Christ will reappear in the etheric.]

[ 20 ] The time will come when everyone will understand, in a completely different light, what Christ actually is. The Christ will reappear on Earth in glory, and then the second chapter of Christianity will begin. The “new Gospel” will then begin—the “new Gospel” is the Gospel of John. A correct understanding of the old Gospel is the Gospel of John.

[ 21 ] Materialist scholarship brought the story of the “simple man from Nazareth” to light. Theologians sought to interpret the events in Palestine in a purely materialist manner, in accordance with their liberal viewpoint. Materialism was a necessary phenomenon; but it is often misunderstood, and theology, too, has been gripped by this misunderstanding. [Harnack’s school, too, emphasizes that what matters is the historical record. This is pure materialism. We do not oppose it, for we know that it is necessary. Materialistic folly has simply taken hold of theologians as well. And this materialistic folly is now being taught at universities and in schools. They mock themselves without even knowing or realizing it.]

[ 22 ] A new understanding of Christianity will dawn, and humanity must consciously move toward it—a culture of light in which violence will pose no threat, in which the spirit of the initiated will flow over the souls and usher in a new age.

[ 23 ] We are being led toward this age not only spiritually and psychologically; we cannot remain in lethargy; the final moment lies before us. World history is interconnected with the spiritual world.

[ 24 ] Today there is an illness that is the illness of all illnesses—we call it “nervousness.” The past did not know it in this way. If the young consciousness of our age cannot convey anything else about the magnitude of the materialistic danger, it should at least tell people about nervousness. Just a century ago, “nervous” referred to someone who could use their muscles. Now a new phenomenon has emerged: a sensitivity that extends to the external senses—that is how far materialism has driven us. The material in the external world has its counterpart in nervousness, and just as the pursuit of the material gains ground, so too will people continue to ruin their nerves to the same extent.

[ 25 ] Baron Rothschild, who has now passed away in Vienna, was a prime example of this. He left twenty million for a foundation to benefit people with nervous disorders. He amassed this fortune throughout his life as a sick man. He began his life with his nerves in shambles, and that is how he left this world. There is an inseparable link: the chasing and rushing and mere preoccupation with material things are linked to the breakdown of the nervous system. The twenty million is intended for the care of people with nervous disorders—a signature of the ruin of the nervous system. —The occultist knows this deep connection between the spiritual and the outer physical life—but modern man does not yet know it.

[ 26 ] Today’s doctors are particularly preoccupied with material things. But we know that the truth will come to light. If we do not want this materialistic mindset to ruin people physically as well, we must rediscover the spiritual life. All those who fail to see this say: “Let the flood of sin be behind us!” There will be consequences for the fact that so many today no longer wish to delve into the depths of Christianity’s mystical writings. A different dawn would shine in our time if the Christian churches better understood what Christianity is. Our age, too, is inscribed in the Bible with powerful hieroglyphs: Who betrays Christ Jesus? The one who has the thirty pieces of silver, who represents material possessions. At the beginning of the Christian era, the divine Spirit descended. The Christian Spirit descended to sanctify the earthly valley as well, and whoever fails to realize that he is called to usher in a new age violates his deepest responsibility. Humanity had to lend a hand to a two-thousand-year-long process of education. Judas of Kariot had to make the sacrifice—he had to hand Christ over to the material forces of life. Because humanity followed the thirty pieces of silver, Christ vanished into the astral plane. Judas’s betrayal characterizes what the task of Christianity has been over the course of two thousand years. But a different task now lies before Christianity. Once again, we must place ourselves at the very gates from which resound the words spoken to the Apostles at that time:

[I tell you, Elijah has already come.) [Mt 17:12]

[ 27 ] Today’s Christianity is called “Theosophy,” and it is a false Christianity that denies Theosophy. Has any of today’s theologians reflected on the Bible passage in John 13:16?

A servant is not greater than his master, nor is an apostle greater than the one who sent him.

[ 28 ] One would think that people would reflect on such an important matter if the situation were reversed: The Lord is not greater than his servant, and the one who sent him is not greater than the apostle.

[ 29 ] This follows the washing of the feet. You are familiar with this significant scene. Peter initially refuses, but then asks the Master to wash his whole body as well. The Master then points out that one of them is not pure, that he will betray him.

[ 30 ] [If you do not let me wash you, you have no part in me.] [John 13:8] ... Whoever is clean needs only to have his feet washed. You are clean, but not all of you.) [John 13:10]

[ 31 ] The entire mystery of modern humanity is enshrined in this chapter. Essentially, the education of the last two millennia was meant to be a foot-washing. While Judas stands on one side with his knowledge [of the thirty pieces of silver], Christ washes the feet of the others.

[ 32 ] Let us consider our physical body and our astral body. The physical body is situated within this physical world. The same physical and chemical forces that are at work outside [in stones and machines] are also at work within our physical body. Our astral body derives its purpose from our instincts and passions.

[ 33 ] What, then, was Christ’s purpose in washing the disciples’ feet? I have often said that the physical body of modern man is the most perfected and significant, and that he must first bring his other bodies back to that state.

[ 34 ] Take, for example, a piece of the femur. No technician could assemble such a piece any better. Our physical body is constructed wisely and perfectly—a reflection of the highest wisdom. If the physical body were the only thing on Earth, the physical world would be more perfect. There are no menial tasks in our physical body. It is the astral body that acts down upon it. Nothing the physical body does is sinful; only the astral body is sinful. The astral body acts as the enemy of our physical body, and sin and wrongdoing are thereby brought about in the physical body.

[ 35 ] The astral body had to adapt to the physical body. It had to descend over the last two millennia—Christ had to descend; he had to be betrayed. He had to find the means by which he could best serve the physical body. The passions had to pour out over physical life. Judas, with the moneybag, had to enter the scene to bring about harmony with the physical world. [Gap in the transcript]

[ 36 ] [We will not be done with these things until we have regained our spiritual life.] The astral body did not unite with the material world without consequence—it was lost within it. Just as we humans dwell in the physical body with our astral body, so do higher beings dwell in our astral body with their higher spirit-body; and they can abuse their astral body just as we do with the physical one. These are the Diaboloi, the demons. Judas was seized by the demons. [It is said that Satan entered him.] This corresponds to a real fact. Judas did indeed degrade his astral body [but not without the presence of that power which abuses the astral body]. But now we must free ourselves from Judas.

[ 37 ] Our physical body is an imprint of perfection and wisdom; therefore, the occultist will say: The perfect gods created the physical body in perfection, and the astral body must first grow into this perfection; it must itself become divine. The astral must purify itself, just as the physical has purified itself by descending into the physical world, which is represented by the Earth. And when we descend to Earth, we must cleanse our feet; and when the astral body descends to Earth, its feet must be especially pure. It must be able to descend into the material world, participate in everything, yet remain pure in the process.

[ 38 ] If those who now live in their astral body and wish to refine it are to fulfill their task, they must take this way as their model. In our time, the astral body is the servant of the physical body; for God dwells within the physical body. And it would be disastrous for a person to place his physical body beneath the astral body. The “Lord” is that which acts within our physical body, and the “servant” is the astral body. God Himself has perfected the physical body; He has sent forth the astral body and placed it forever under the influence of spiritual forces intended to make it perfect and ever more perfect. This makes us servants, and it would be arrogance on our part to place ourselves above the higher forces at work in nature. We are to be uplifted by divine nature [and by the sun’s rays, the orbits of the planets, and so on] and not to place ourselves above it; otherwise, we violate this commandment [which is expressed in the words: “The servant—the astral human—is not greater than the one who created the physical body.”]

[ 39 ] Today, from a theosophical perspective, we can understand such a profound passage when it says: “The apostle is not greater than his master.” Such words have a similar effect to that which the devas once had. And they acted as our ancestors did, when there was

[ 40 ] The voice of the masters in folk tales and legends—there is the Lord within. Our material wisdom has become amateurish and servile; here we are told that the servant should not exalt himself above the Lord [gap in the transcript].

[ 41 ] As a side note, it should be added here: One cannot make a more humble confession than Schelling and Hegel did. [Hegel, Fichte, Saint-Martin, Baader—they all say]: A time will come when everything that constitutes material science [that is, knowledge of the external sensory world] will be regarded as child’s play—and we will stand there again like children, prostrating ourselves before the ancient legends and seeking ancient wisdom there.

[ 42 ] [This time has come. We seek this wisdom in every religious denomination.] We know that we are Christians; and if we do not fail to recognize our duty to work spiritually now, we will become better Christians and better theosophists. There is no better guide to this than the Gospel of John. If we live by the Gospel of John, then we are living into a new future for Christianity; then we are also following the principle that the servant should not place himself above the Master. But if you approach it with materialistic, amateurish wisdom and criticism, seeking to master it, then it is sacrilege and presumption—before one has truly understood the book. To recognize, to fall silent, and to surrender in humility to what is rooted in these writings—for no other purpose than to fulfill this task of our time—this is how the Masters have taught us once more the harmony of the ancient truths. They themselves have worked at the construction of our world. — Thus speaks one who has looked into the workings of the world from the theosophical standpoint, not as if speaking of a theory, but from knowledge drawn directly from the sources themselves.

[ 43 ] Whoever has sat at the feet of wisdom—before our elder, more perfect brothers—whoever has kissed their feet and heard their voice, draws his words directly from the future, which shines ahead of him like an apocalypse; such a one can speak again as it was once permitted to speak prophetically, and will have the power to speak of what is yet to come.

[ 44 ] This power is given to us by the great Masters, who are the Keepers of the Seals—in whose service we place ourselves. Because we believe we can hear the pulse of the future, and because we know what the sounds of the future are telling us, that is why we are Theosophists—because we simply cannot help but be so. - And when we allow the breath of the Spirit to flow through our souls, then we are true Theosophists. This Spirit is a Spirit of worship and humility. Christ was born of the Spirit; and if the Spirit carries us once more, then we will become true Christians again.

[ 45 ] Let us work together wherever we may be, as brothers; no one is too weak for this; everyone can do it: to work in the spirit of the light that comes to us from our greatest Master, Christ Jesus. Thus we will meet again—in the fall—and strive to delve deeper into the halls of spiritual life.