Christ's descent to Earth
The approach of Christ from spiritual heights to Earth is described in various stages.
- shining through gate SoW
- Christ first in the elements of the earth, before in Man (Moses: burning bush and on mount sinai <-> in the elements)
- Seven rishi’s: Christ beyond reach of spiritual vision
- Christ came from outside time/space
- context zooming out: before and after the departure of the Sun, and positioning the Mystery of Golgotha between the departure and reunion of the Sun with the Earth
Lecture coverage and references
1909-06-24-GA112 talks about Christ was first in the elements of the earth, before in Man
- seven rishi’s: Christ beyond reach of spiritual vision
- Moses: burning bush and on mount sinai <-> in the elements
1912-04-13-GA136 – shining through gate SoW (SWCC)
.. the normal Spirits of Wisdom we must seek upon the sun, in the same sense we have to seek for the normal Spirits of Motion as working from the planets, though they too have their real habitation upon the sun. We have to seek the impulse of the normally-developed Spirits of Wisdom as coming directly from the sun.
.. certainly with regard to the plants, spiritual investigation shows a differentiation because we are concerned with the offspring of the Spirits of Wisdom; but if we consider the plants on earth in relation to the Spirits of Wisdom on the sun, their movements all appear more or less as a vertical union of the sun with the center-point of the earth. In the plant-forms we can distinguish what proceeds from the spirits who have their dwelling-place in the planets; but what we perceive as proceeding from the Spirits of Wisdom flows together in a vertical line.
In a similar manner .. in the region we enter when we direct our gaze to the sun (for we must seek the normal Spirits of Wisdom there) we can no longer distinguish any differentiations. There we perceive unity. What proceeds from the normal spirits flows together in a unity.
Now when we come to the question: Where is that revealed which proceeds from the unity of the Spirits of Wisdom who have their dwelling-place directly upon the sun? Where is that revealed in the activity of the earth? — we thus come to a still wider sphere.
The sphere of such a spirit as the one who inspired the Buddha (the Spirit of Motion on Mercury) is insignificant in comparison with the wider, more comprehensive sphere which, in the process of the development of mankind is directed by the Spiritual Beings of Wisdom perceived as Unity, and which is to be sought upon the sun.
If we go back to the civilisation of ancient India, then we find that the Seven Holy Rishis spoke of that which each one of them had to give to humanity from their occult foundations. They were conscious of having preserved that which, through seven long periods of civilisation, had been directed by the Spirits of Motion. It was just as though seven successive periods of time were all at once to unite in the evolution of the earth, and were so to work that they represented a College of great Individualities. So it came about that these seven successive activities of the Spirits of the Planets came to light in that which the Seven Holy Rishis had to say to humanity; each one speaking what he himself knew. They did not assert that what they had to give was the direct outflow of a Spirit of Motion, but they said that it was like a recollection in the soul of each of what had been given earlier by the Spirits of Motion. For the exalted wisdom which the Holy Rishis gave to humanity was the great recollection of the ancient Atlantean civilizations, only in a new form. At the same time, these seven Holy Rishis said: “above them which we have to give as the civilizations of the seven successive periods of time, lies something else which exists beyond our sphere.” That which lay above their sphere, the Holy Rishis called Vishvakarma. Thus they alluded to something which lay beyond their sphere, and which comprised a greater earth-sphere than that of the separate Spirits of Motion. As it was with the spheres of the Spirits of the Age, so did the Holy Rishis point to epochs of civilisation which lie beyond the sphere of the individual Spirits of Motion.
Then came the civilisation of Zarathustra; and Zarathustra pointed again to the same being whom the Holy Rishis had called Vishvakarma, only he alluded to him in his own way as Ahura Mazdao. The Holy Rishis knew, as also did Zarathustra, that what is meant by Vishvakarma represents the Spirit of Wisdom who streams down upon the earth and encompasses wider spheres than do the individual Spirits of Motion. Zarathustra too knew that Ahura Mazdao has wider spheres than the Spirits of Motion.
Then came the Egyptian civilisation; and for certain reasons it became necessary to say: The present time (that is, the Egyptian present) is not fitted to direct its vision to that Sun-spirit of Wisdom whom Zarathustra divined in his own way. Hence the Egyptian civilisation clothed their concept of the nature of this Spirit in the legend that when he wished to come down to the earth he was immediately dismembered. Osiris dismembered by his brother is a reference to that to which the Holy Rishis pointed in their Vishvakarma.
.. The Seven Holy Rishis alluded to the fact that this being existed. Zarathustra said that the occult vision directed to the Sun sees this being. The Egyptian civilisation stated that this being is still so far from the earth that man can only meet him after death. The fourth period was able to point out that conditions had arisen in our earth evolution, making it possible that for three years a human being could be directly inspired by this Spirit of Wisdom.
Hence it was possible to recognize as a fact that the sphere of this Sun-spirit of Wisdom is much more comprehensive than the sphere of the Spirits of Motion, for it now embraces the whole collective process of civilisation on earth.
That which was designated in the language of the Holy Rishis as Vishvakarma, in that of Zarathustra as Ahura Mazdao, in the Egyptian (if one really understands what stands behind the name) as Osiris, and which we, in the fourth period of civilisation designate by the word “Christ,” is that which has shone down through the portal of the Sun-spirit of Wisdom.
and then the paragraph about Christ Impulse 'shining through SoW'
I never said that the Spirit of Motion alone shone through the Buddha, nor do I now say that the Sun-spirit of Wisdom alone shone through the Christ. (DL editor: reversed) He was the portal through which occult vision could be directed into infinite spheres, wherein are the Spirits of the higher hierarchies; but the portal was the Spirit of Wisdom, the Sun-spirit of Wisdom. As the sun is related to the planets, so is the Sun-spirit of Wisdom related to the Spirits of Motion who, on their part, express themselves in such Spirits as the one who inspired Buddha. H. P. Blavatsky intended to express this in her theory; it would never have occurred to her to identify any of the planetary Spirits of Motion with the Christ.
... It would be a breach if we did not know through our basic teaching how to distinguish between
- those Spirits who guide the growth of humanity in the course of successive periods of time and reached the summit in spirits such as Buddha, and
- that Spirit to whom all the rest, even Buddha himself, have alluded, and who is the unitary spirit of the whole earth-evolution, just as the sun is the unitary body of the whole planetary system. This unitary spirit must, in the sense of the fourth post-Atlantean period of civilisation, be designated as the Christ.
In the solar system we cannot, in the ordinary sense, speak of two Suns and say that the Sun which at one time covers the Ram is not the same Sun which covers the Goat at another time; we must be quite clear that it is the same Sun which passes through all the signs of the Zodiac; but that there are different planets, which pass through the Zodiac.
We must also be clear on the following point. We must distinguish:
- the Christ Spirit, who passes through the spheres of the different civilizations of the whole evolution of humanity on the earth, and who has always been recognized by all religions when they attain their climax,
- the spirits of the different spheres which reached their summit, as it were, in their great individualities, even as Buddhism reached its climax in Buddha.
1917-12-23-GA180 talks about the virgin birth, and a specific celestial configuration on the night between 24 and 25th December of the year 1 AD, and the appearance of the Sun in Virgo.
A truth, intimately united with human aspiration and for centuries closely associated in the human heart with the festival whose modern symbol is the Christmas tree, is expressed in the words that have resounded ever since the time of the Mystery of Golgotha ... “et incarnatus est de spiritu sancto ex Maria virgine” (“and is born of the Holy Spirit from the Virgin Mary”).
Most of the people of today seem to attach just as little significance to these words as they do to the Easter mystery of the Resurrection. We might even say that the central mystery of Christianity, the resurrection from the dead, appears to modern thought, which is no longer directed to the truths of the spiritual world, just as incredible as the Christmas mystery, the mystery of the Word becoming flesh, the mystery of the virgin birth. The greater part of modern humanity is much more in sympathy with the scientist who described the virgin birth as “an impertinent mockery of human reason” than with those who desire to take this mystery in a spiritual sense.
Nevertheless, my dear friends, the mystery of the incarnation by the Holy Spirit through the Virgin begins to exert its influence from the time of the Mystery of Golgotha; in another sense it had made itself felt before this event.
Those who brought the symbolic gifts of gold, frankincense, and myrrh to the babe lying in the manger knew of the Christmas mystery of the virgin birth through the ancient science of the stars. The magi who brought the gifts of gold, frankincense, and myrrh were, in the sense of the ancient wisdom, astrologers, they had knowledge of those spiritual processes that work in the cosmos when certain signs appear in the starry heavens. One such sign they recognized when, in the night between December 24 and 25, in the year that we today regard as that of the birth of Jesus, the sun, the cosmic symbol of the Redeemer, shone toward the earth from the constellation of Virgo. They said, “When the constellation of the heavens is such that the sun stands in Virgo in the night between December 24 and 25, then an important change will take place in the earth. ...
This was the belief held for thousands of years, and as the magi felt compelled to lay at the feet of the Holy Child the wisdom of the gods, the virtues of man, and the realization of human immortality, symbolically expressed in the gold, frankincense, and myrrh, something was repeated as a historical event that had been expressed symbolically in innumerable mysteries and in countless sacrificial rituals for thousands of years. There had been presented in these mysteries and rituals a prophetic indication of the event that would take place when the sun stood at midnight between December 24 and 25 in the sign of the Virgin, for gold, frankincense, and myrrh were also offered on this holy night, to the symbol of the divine child preserved in ancient temples as the representation of the sun.
Thus, my dear friends, for nearly two thousand years the Christian words, “incarnatus de spiritu sancto ex Maria virgine” have resounded in the world, and so it has been ever since human thought has existed on the earth. In our times we can now present the question, “Do human beings really know to what they should aspire when they celebrate Christmas?” Does there exist today a real consciousness of the fact that, out of cosmic heights, under a cosmic sign, a cosmic power appeared through a virgin birth — spiritually understood — and that the blazing candles on the Christmas tree should light up in our hearts an understanding of the fact that the human soul is most intimately and inwardly united with an event that is not merely an earthly but a cosmic earthly event?
Christianity has brought cosmic mysteries into association with the course of the year; on December 24 and 25 it celebrates a memory of the original constellation of the year 1, the appearance of the sun in the constellation of Virgo; this date in every year is celebrated as the Christmas festival. This is the point in time that the Christian concept has fixed for the Christmas festival. The Easter festival is also established each year by taking a certain celestial arrangement, for we know that the Sunday that follows the first full moon after the vernal equinox is the chosen day, though the materialistic outlook of the present time is responsible for recent objections to this arrangement.