Christ Module 15 - Study of Spiritual Science and the Mystery of Golgotha

From Anthroposophy


How do we have to understand what is really going on when we study spiritual science, and how come its impact is so important?

For this we require an understanding of a number of aspects about what is going on as a spiritual activity when we study spiritual science with our heart and soul, how our non-sensory thoughts inscribe in the spirit world and create something new, and contribute to the future .. see also the topic of 'enlivened images'. Some angles to approach this are ao:

  • spiritual scientific knowledge lives not only in Man's soul but is inscribed into the akasha-substance and this is of significance for the general evolution of the world, for only Man is able to make these inscriptions in the akasha-substance that can be called by the name of spiritual science. After death, in the spiritual world between death and a new birth, Man lives in this substance, just as here on the Earth he lives in the atmosphere. (1913-05-01-GA152)
  • our thoughts and soul activity is food for the H3 of angels, archangels and archai (1913-12-18-GA148), and after our death we connect and grow into H3 (see also Schema FMC00.132 on Structure of Man between death and a new birth)
  • our thoughts during incarnate life reveal themselves as living elemental spirits in the etheric after death (1914-04-13-GA153 quote A)
  • physiological perspective: the newly developed organ for spiritual science to work on the etheric body (1905-05-05-GA266), this is the third eye and pituitary gland (in some lectures Steiner calls it the 'I point'), see also Kundalini page


  • the study of spiritual science by modern Man as the 'reverse ritual'. In short: whereas before Man's ritual offered devotion and received from divine guidance, it is now upto Man himself to create through devotion
  • essential is the section on 'About the study process and working spiritual science' that describes the state of soul required, and what is meant with 'studying spiritual science' as soul work, 'developing imaginations', or the importance of working together.
  • the working in groups, see 1915-06-15-GA159 on Communicating over spiritual science
  • see also link with cosmic breathing (as in: what we take into our souls), and the process at night.

Furthermore and related:

  • the concept of Grace brought by the Christ Impulse and how it heals or corrects for the Fall and Original Sin as a result of the Luciferic infection, and how the Human 'I' and consciousness soul is used to draw closer to the Christ (see eg 1911-05-03-GA127)
    • how this concept of Grace or the Christ Impulse is working without individual merit of Man, hence 'Not I but the Christ in me
    • how this is related to living spiritual moral ideals and ideas (as a center of a new spiritual beginning - see also Christ Module 7), which also underlies spiritual transformation, see eg in Bardon's IIH, from step 2 character transformation based on soul mirrors, to step 10 communion with personal god)

Inspirational quotes

Opening quotes to 'set the scene' for this module


Members have often asked me how they can establish a relationship with Christ. This is a naive question; for everything we strive for, every line we read of our anthroposophical science, is an entering into a relationship with Christ. In a certain sense, we really do nothing else.


We do not study spiritual science for the sake of curiosity, nor from an abstract desire for knowledge, but in order to provide the soul with a necessary form of nourishment. By means of an understanding of the Mystery of Golgotha, we give the soul the possibility of developing those feelings that it will need in order to cross the abyss between death and rebirth as just described.

One who has understood that the soul after death suffers a loss of consciousness, so heavy to bear in all future cycles of time, will seek every opportunity to bring the Mystery of Golgotha to the understanding of his fellow men.

For this reason the understanding of the Mystery of Golgotha is one of the most important facts that we must learn through the study of spiritual science.


This is why, when people base their ideas on spiritual science, there is so often an emphasis on the Christ Impulse, for the Christ Impulse has a direct relationship to formative thinking.


Friedrich Rittelmeyer describes in his book 'Rudolf Steiner enters my life' how he wondered why he, as someone who had a deep inner soul connection with Christ and Christology, why he had to bother learning about Old Saturn. See also Evolution Module 1 - Foundation.


Lecture coverage and references


1918-GA187 is a lecture cycle with a title that will speak to the readers of this Module: 'How Can Humanity Find the Christ Again?'

Source extracts


[editor: there are two lectures on that date for Dusseldorf, the statement below is not in the lecture called 'about the concept of the divine' (which is also about Man redeeming the other kingdoms to which he owes life), it may be in the other lecture about Goethe's Faust - the transcripts for that lecture are not on steinerdatenbank]

Man can only meet these Vulcan beings with understanding by raising himself to an artistic perception and insight (Imagination). True Spiritual Science points to an artistic understanding. ... The study of Spiritual Science is not something abstract; it opens the door to cosmic influences which have sought to pour themselves into the Earth since the last third of the 19th century.



The being whom we call the archangel Gabriel started directing things around 1525. Through the right control of births he brought it about that the organ that's in the sinus above the root of man's nose gradually developed. It's not directly perceptible physically, but if one could compare a recent corpse with one from the 13th century, one would find differences in structure and in the windings of the brain at the place mentioned. Archangel Gabriel gradually prepared this organ in man, so that he was able to take in the message of archangel Michael, who was next in line in 1879.

Through this new organ Michael will bring the message of spiritual science into men, although not directly but

  • by letting his wisdom stream into men's etheric bodies through the white lodge,
  • and from there Man must consciously let them flow into the organ for them, and then let them work in his etheric body.

Those who make messages receptive for the message are ready to work on human and earth evolution in the right way, and an esoteric should place this high, ideal goal before his soul modestly but also decisively and to become ever more aware of his high, responsible task. The others who don't use the organ allow it to degenerate and dry out, and so they don't do the work they should be doing.

Archangel Michael will see to it that the work gets done, but in a different way than it would have been done by men. Whenever men shirk their duty the spiritual world is obliged to do their work. When the Earth passes over to the Future Jupiter condition the task that was assigned to it in this evolutionary period must be done.

We want to unroll the great future panorama that will be seen when the Earth matures for the Jupiter condition.

  • It will be completely spiritualized by the men who worked in the right way, and these men will live in a wonderful paradise.
  • But another part of the Earth will harden and shrink into a small kernel, as it were, through the men who let their organ dry out, and the men who live on it won't perceive the others; they won't exist for them. They aren't mature enough to go into the Future Jupiter condition by themselves and will therefore be carried over in the lap of spiritual beings; and they'll show one how hard it is not to have gone along with evolution.

A Man only has this Earth period to develop to freedom and through it to love and we should get strength for this work in our meditations. Sooner or later we'll get to know spiritual worlds that surround us, and namely through our meditation, but we should always remember to do it with the right attitude, not out of curiosity — that we like to call thirst for knowledge — but to help mankind to progress towards freedom and love.


.. is the lecture where Steiner talks about the importance of remembering MoG to maintain consciousness after death, see Christ Module 20 - After death

We do not study spiritual science for the sake of curiosity, nor from an abstract desire for knowledge, but in order to provide the soul with a necessary form of nourishment. By means of an understanding of the Mystery of Golgotha, we give the soul the possibility of developing those feelings that it will need in order to cross the abyss between death and rebirth as just described.

One who has understood that the soul after death suffers a loss of consciousness, so heavy to bear in all future cycles of time, will seek every opportunity to bring the Mystery of Golgotha to the understanding of his fellow men.

For this reason the understanding of the Mystery of Golgotha is one of the most important facts that we must learn through the study of spiritual science.


see also extract on Relationship between mineral and spiritual science and Clairvoyant research of akashic records

Through his human faculties Man strives for occult knowledge and may also acquire it, but spiritual scientific knowledge has a greater significance for the world than it has merely within the human soul. In the world around us we can distinguish different substances and materials through which its various phenomena and manifestations are given expression. In the Primal Principle, the essential nature of which can hardly be expressed in words of human language, all creatures, all things of the earth and all worlds are rooted. But the individual differentiations of this Primal Principle come to expression in the physical world in the substances of earth, of water, of air, of fire, of ether, and so forth.

One of the finest, most highly attenuated substances within the reach of human faculties is called akasha. The manifestations of beings and of phenomena in the akasha are the most delicate and ethereal of any that are accessible to Man. What a Man acquires in the way of occult knowledge lives not only in his soul but is inscribed into the akasha-substance of the world. When we make a thought of occult science come alive in our souls, it is at once inscribed into the akasha-substance and this is of significance for the general evolution of the world. For no being in the whole world other than Man is able to make in the akasha-substance the inscriptions that can be called by the name of spiritual science.

It is important to bear in mind one characteristic feature of the akasha-substance, namely that in the spiritual world between death and a new birth, man lives in this substance, just as here on the earth he lives in the atmosphere.


This is an indication of how anthroposophical teaching will bridge the gulf between the so-called living and the so-called dead; and already now we can see how human beings who have some understanding of the spiritual may be a blessing to the so-called dead by reading to them in thought the truths of Spiritual Science. If, either reading aloud or to ourselves, we follow in thought the ideas and concepts of Spiritual Science, at the same time feeling that one or more who have passed through death are there in front of us while we read, then this reading becomes very real to them, because such thoughts are inscribed into the Akasha-substance. Such reading may be of the greatest service, not only to those on the other side of death who while they were on earth concerned themselves with Spiritual Science, but also to those who during their earthly life would have nothing to do with it.

The question may be asked: As the dead are living in the spiritual world, do they need such reading of Spiritual Science by those on the earth? There are many who believe that it is only necessary to have passed through the gate of death in order to experience everything that can be attained only by dint of great effort on the earth, through Spiritual Science. Such people also believe that after death a man will be able to acquire all occult knowledge, because he will then be in the spiritual world. This, however, is not the case.

Just as here on the earth there live beings other than man, who perceive everything that man is able to perceive by means of his senses, whereas — as in the case of the animals — they are unable to form ideas or concepts of it, so it is with souls living in the super-sensible worlds. Although these souls see the beings and facts of the higher spiritual worlds, they can form no concepts or ideas of them if men here on the earth do not inscribe such concepts and ideas into the Akasha Chronicle.

This mission of human life upon earth is by no means without purpose; on the contrary it has very deep meaning and purpose. If human souls had never lived on the earth, the spiritual worlds would still be in existence but there would be no occult knowledge of these spiritual worlds. In the course of world-evolution the earth has reached a point at which spiritual knowledge can be developed by spiritual beings organised and constituted as men are on the earth. What has been inscribed into the Akasha-substance through Spiritual Science would never have been there if this science had not existed on the earth.

If a man tries to put the life of his soul on the earth to the test, he will discover in the first place that during our present age he has applied his faculties for the acquisition of knowledge to aims other than the attainment of spiritual knowledge. These faculties have been used for the acquisition of data of knowledge produced by means of the senses and through the intellect that is bound to the brain. Thus human knowledge is of two kinds: the one pertains only to experience acquired by means of the senses, which needs the organ of the intellect in order to transform it into knowledge; the other kind is Spiritual Science. The knowledge that belongs only to the sense-world forms the one stream; the other consists of what men inscribe through Spiritual Science into the Akasha Chronicle. For Spiritual Science develops ideas and concepts which are then inscribed forever in the Akasha Chronicle.

All science, all knowledge pertaining to experiences acquired through the senses, to technical things, to the commercial and industrial life of mankind, when inscribed in the Akasha-substance has this effect: the Akasha-substance discards it, thrusts it away, and the medley of ideas and concepts is obliterated. If these facts are perceived with the eyes of a seer, a conflict may be observed in the Akasha-substance between the impressions made by the occult knowledge acquired by man — impressions which are eternal — and those made by thoughts based upon the senses, which are only transitory. This conflict arises from the fact that when man first began to inhabit the earth as man (that is to say, in the ancient epoch of Lemuria), he was already then destined by sublime spiritual Beings to acquire Spiritual Science.


It is important for the whole future of human evolution that through a deeper understanding of this Mystery, men should develop more and more reverence and loving and true heartfelt devotion for what occurred through that event for the evolution of mankind.


The Christ-Event which is now approaching us — not in the physical but in the etheric, and connected with the first kindling of the power of Memory, with the first kindling of the Christ-permeated Memory — will be such that Christ will approach man as an angel-like Being. For this event we must prepare ourselves. Spiritual Science is not simply to enrich us with mere theories. It is to pour into us something which will enable us to accept that which meets us in the world, and that which we ourselves are, with new feelings and perceptions. Our life of feeling and perception can be enriched if, through Spiritual Science, we penetrate in the right way into the nature of the Christ-Impulse and its sovereignty in Man, in the spiritual being of Man. ...

When we take into our hearts the meaning of such words as these, we take in something which is right for us human beings to receive. Just as the plant forms the seed for the next plant life, so do we learn to perceive and feel within ourselves not only the fruits that come to us from former incarnations, but also how to pass over into our future incarnations. It would go ill with our power of Memory in future incarnations if we were not permeated with the Christ-Impulse. Our Thinking is at yet permeated with the Christ-Impulse in the barest measure, and already this Impulse is approaching our Memory. May we learn, through Spiritual Science, to live not only for the transitory man who exists between birth and death but for that man who passes through ever-recurring incarnations. Let us learn, through Spiritual Science, what it means for the full development of the individual soul to have the right understanding, the right feeling and perception for the most powerful Impulse in the whole evolution of humanity — the Christ-Impulse.

For this next and fourth capability of Memory, see more on Walking Speaking Thinking



Let us take thought, that is, what we as humans think. At first these thoughts are in our consciousness, but not merely in our consciousness. At the same time they are in the consciousness of the beings of the next higher hierarchy, the angeloi, the angels.

But whereas we may have one thought, all our thoughts are the angels' thoughts. The angels think our consciousness. Thus you can see that when we ascend to clairvoyance, we must develop a different feeling towards perceiving the beings of the higher worlds than is the case in ordinary reality. If we thinks as we do in the physical-sensory earthly existence, we cannot achieve higher clairvoyance. One must not merely think, one must also be thought, and be aware that one is being thought. It is not easy — for human words have not yet been devised to describe what the feeling about this perceiving is. But to use a comparison: we make all kinds of movements and if we don't observe these movements in ourselves, but in the eyes of another and see there the reflection of our own movements we say to ourselves: by observing in this way we know that we are doing this or that with our hands or with our facial expressions. One already has this feeling at the next stage of clairvoyance. We know in general that we are thinking, but we see ourselves [doing it] in the consciousness of the beings of the next higher hierarchy. We let the angels think our thoughts. We must realize that we are not conducting our thoughts, but that the beings of the next hierarchy are conducting them.

We must feel the interweaving, undulating consciousness of the angels. We then receive information about the continuous impulse of evolution, for example about the truth of the Christ-impulse, how it continues to be active now. The angels can think this impulse; we humans can also think and describe it, if we devote our thoughts to the angels so they think in us. We can achieve this by continuous practice, as I described in my book 'Knowledge of the Higher Worlds and its Attainment'. From a certain moment on we connect a feeling, a sensation with the words: “Your soul doesn't think any more, it is a thought which the angels think”. And when this becomes a truth for the individual human experience, we experience the thoughts about the truths of the Christ-impulse, also other thoughts about the wise guidance of earth evolution.

Those things related to the epochs of the earth's evolution — the ancient Indian epoch, the ancient Persian epoch and so forth — are thought by the archangels. By means of further [meditative] practice we are able not only to be thought by the angels, but to be experienced by the archangels. You must then come to the point where you know that you are delivering your life to the life of the archangels. In 'The Threshold of the Spiritual World' I go into this in more detail: how you have the feeling, when you continue the exercises — I also spoke about this in Munich, using a grotesque example — as if you were to stick your head in an anthill, and the ants are the thoughts in movement. Whereas in ordinary life we think that we think our thoughts, through practice we realize that the thoughts think in us, because the angels think in us.

And continuing with practice we arrive at the feeling that we are brought to various regions of the world by the archangels and thus learn about those regions. To correctly describe the [ancient] Indian or Egyptian cultures one must understand the meaning of: “Your soul has been brought to this or that time by an archangel”. It is as though our life body fluids knew that they support the life process and are carried through the organism as the blood is. Thus the seer knows that he is conducted through the life process of the world by the archangels.

[Soul food for Archai]

But where individual experiences of the soul are concerned, they can only be investigated if the soul gives meaning to the words: The soul delivers itself as food to the Archai, the spirits of personality.

What I just said sounds grotesque, but it is nevertheless true that one cannot investigate such concrete facts as the life of Jesus of Nazareth before one gives meaning to the words: One is eaten as spiritual food and thus serves the Spirits of Personality. Obviously this sounds like madness to people who live in the outer world. Of course it does! Nevertheless it is just as true as the piece of bread that enters our stomachs becomes our food, and if it could think it would know that its existence has meaning and purpose in that we make it our food. It is just as true that we humans have the purpose of serving the Archai as food. While we walk around here on earth we are at the same time beings who are continually consumed, eaten by the Archai. You will not deny that people in ordinary life don't know this, and that they would call it madness if someone told them something like this. Man is for the Archai what a grain of wheat is for you as a physical human being. Don't only know this theoretically, but live in respect to the Archai as a grain of wheat would live were it to be ground to porridge by our teeth and pass through our pallets and stomach with the awareness: I am human food.

Therefore also know:

  • I am the Archai's food, I am digested by the Archai; that is their life, which I live in them. To vividly know this means to enter the consciousness of the Spirits of Personality, the Archai.
  • Just as what it means to enter the consciousness of the Archangels when one knows: Your soul is brought to this or that epoch by the Archangels; and
  • what it means to enter the consciousness of the Angels when one knows: My thoughts are thought by the angels.

If we wish to enter the higher worlds, the conditions of experience must be different. It is necessary to be knowingly consumed by the Spirits of Personality if concrete facts such as the life of Jesus of Nazareth in human evolution are to be investigated.

Perhaps what I have said will serve to show that this occult research is completely different from research in the outer world. If you can think the analogies through, they provide the correct hints: You can imagine yourselves as the grains of wheat ground into porridge by your teeth in order to have a mental image, which is an analogy for reading in the consciousness of the Archai. One must be mentally ground up and feel it. It means that higher research is not possible without inner pain and suffering. If it is so abstract that it doesn't hurt, as is research in the physical world, then research in the higher worlds cannot be achieved if it is to be more than complete fantasy.

Therefore my efforts yesterday in describing the life of Jesus to separate it from abstract concepts and descriptions. Remember what I said in an attempt to point out what is important. I said: this was the life of Jesus of Nazareth from his twelfth, eighteenth and up to his thirtieth year. What I described is less important than having a vivid feeling of what Jesus' soul went through, to feel the pain of loneliness, the endless pain of having to stand alone with the untruths about which there were many ears to hear. I wanted to point out Jesus of Nazareth's feelings. His great threefold compassion for humanity from his twelfth to his thirtieth year. Not by describing the events to yourselves or to others, will you know something about the meaning of Jesus' experience as preparation for the Mystery of Golgotha, but rather that by conceiving of an idea - a mental picture - which shocks and moves your souls, a picture of what that man Jesus of Nazareth had to suffer before the Mystery of Golgotha in order that the Christ-impulse could stream into the Earth's evolution.

In this way a vivid idea of the Christ-impulse is brought about in that the suffering is reawakened, so that one must describe these facts which are related to such things by trying to bring to mind feelings. You can see this in how I tried to characterize in few words what Akasha research is. The more you are able to feel in yourselves the billowing, undulating feelings in a being such as Jesus of Nazareth was, the more you fathom such mysteries.

I have often spoken about what happened then — that through the baptism in the Jordan, after Jesus of Nazareth's three bodies [physical, etheric, astral] were spiritualized by the Zarathustra-I in them, the Christ-being entered them, that is, a being from the realm of the spiritual world descended whose destiny was to live bound in a human body for three years. It is important to understand what that fact means. Because this fact is fundamentally different from all other facts in the earth's evolution. Here we are entering into something which is not merely a human event in the earth's evolution.


quote A

[Memory forces transformed -> we realize our thoughts were but shadows of elemental beings]

The reason these forces do not act consciously during physical life is because during this physical life we have to transform them in order to be able to form memories.

The last great memory which we have after death in the form of the tableau must first fade away, must gradually grow dim. Then out of the darkness develops that which we could not consciously possess before death; for if we had had it consciously before death we could never have formed the forces of memory. The forces which now develop in the soul during the fading of the remembrance of the tableau of life were, during life, transformed into the power by which we remember: they now emerge, because the power to remember earthly thoughts in the ordinary way is overcome and this spiritually transformed memory-force is awakened within us as the first spiritual soul-force which comes forth from the human soul after death, just as the soul-forces come forth in a growing child in the first weeks of its life. As this soul-force grows it is revealed to us that behind our thoughts, which while we were on the physical plane were but shadows, something lives; there is life and movement in the world of thought. We become aware that the thought pictures in our physical body were but a shadow and that in them there really lives and expands a vast number of elemental beings. Our memories grow dim and in their place we see emerge a vast number of elemental beings out of the universal cosmos of wisdom.

You might ask, ‘Is it not a great loss when after death the power of memory is overcome and we have something else in its place?’

We do not miss it, because we then have a very good substitute for it. Instead of remembering our thoughts as we do in life, we notice after death that these thoughts, which we had in life as memory-thoughts, only seem to be memories. This treasure of memory which is ours during life becomes something much more than merely a treasure of memory.

When we are out of our physical body, we see all this treasure of memory as a living presence; it exists. Every thought is alive, is a living being.

Now we know: During physical life thou didst think, thy thoughts appeared to thee; but while thou wast under the delusion that thou wast forming thoughts, thou wast producing nothing but elemental beings. That is the new thing thou hast added to the whole cosmos. Something new exists, to which thou gavest birth in the spirit; that which thy thoughts really were now stands before thee.

[The elementals we have produced]

We now first learn by direct vision what elemental beings are, because this is the first time we come to know the elemental beings we have ourselves produced.

This memory-tableau is the very important impression we receive in the first period after death; but this begins to live, really to live, and as it begins to live we perceive it as nothing but elemental beings. It now shows its true face, as it were and its disappearance merely signifies its change into something different.

If, for example, we died at the age of sixty or eighty, we do not need the power of memory to remember a thought we had, say, at the age of twenty, because it is there as a living elemental being, it has waited and we do not need to remember it; then if we died, for example, at the age of forty the thought would only be twenty years old and we should see it clearly. These elemental beings themselves tell us how long it is since they were formed. Time becomes space: it stands before us, because the living beings reveal their own time-signature. Under these conditions time becomes the immediate present.

From these, our own elemental beings, which surrounded us during life and which we see at death, we learn the nature of the elemental world and thereby prepare ourselves gradually to understand the elemental beings in the outer world not produced by us, but existing apart from us in the spiritual cosmos.

Through our own elemental creations we learn to know the others.

[Comparing life between death and rebirth with earthly life]

Think how very different this life between death and rebirth really is from our earthly life.

  • The main thing is that after physical birth we are not aware of ourselves. What we experience as a baby, those around us experience with us; we are born, and others, our parents, look upon this which has been born.
  • Neither are we aware of ourselves at first after death, but we see as an outer world that to which we have given birth. We ourselves look upon that which is outside, that to which we have given birth at the moment of death.
  • When at our physical birth we enter into existence, we have an incomprehensible world before us, and to those around us we are indeed a being who only sprawls and cries and laughs; but
  • after death, after our birth into the spiritual world — which to the physical world is death — we enter at once into an environment to which we ourselves have given birth, which we have ourselves organised, for we have ourselves given birth to it.
  • There, we have given birth to a world, whereas, when we are born physically, this world gives birth to us. Such are the conditions with respect to thought and also to that which springs from thought as our store of memory.

It is different as regards what belongs to our feeling and our will. In the first lecture I mentioned that all that belongs to the spheres of our feeling and our will is not yet born in us, that in a certain respect will and feeling are something which is not fully born. This can be seen clearly after death; for will and feeling, as they pervade the physical body, still exist after death. So that after a time, after the will-star has withdrawn with the fruits of our last earthly life, we live in an elemental world which forms our environment to which we ourselves give the fundamental tone through our transformed memories.

We live in such a manner in this world, which really is ourselves, in the sense I have just explained, that we know:

Thy feeling and thy will are still in thee. They have still a sort of remembrance, a sort of connection with thy last earthly life.


.. is about the importance of meeting and working in groups. This is related to the 'creation of a new center', as explained in Module 7 on the Christ and the GA089 lecture where this principle is explained. This principle is iterated in other lectures: that a common ideal between a group of people is the development of, building of, a group soul, a new common center.

If this question is to be answered truly, we must realize that we make a distinction, even if only in thought, between the work we do in a group like this and our other work in the world. Those who are unwilling to enter deeply into more intimate truths connected with the spiritual progress of humanity, might ask if we could not cultivate spiritual science without forming ourselves into groups, but simply by finding lecturers and providing opportunities for people who may not know each other to come together and have access to the spiritual treasure of which we speak. We could, of course, proceed in this way. But as long as it is at all possible to establish, in the wider and narrower senses, associations of human beings who are known to one another and who come together in friendship and brotherliness within these working groups, we will continue to found them in full consciousness of the attitude of soul that is part and parcel of spiritual science. It is not without meaning that among us there are human beings who want to cultivate the more intimate side of spiritual knowledge and who sincerely intend to work together in brotherliness and harmony.

Not only are relationships and intercourse affected by the fact that we can speak quite differently among ourselves, knowing that we are speaking to souls consciously associated with us — not only is this so, but something else is also to be remembered. The establishment of individual groups is connected with the whole conception that we hold of our Movement if we understand its inmost nature. We must all be conscious that our Movement is significant not only for the existence known to the senses and for the existence that is grasped by the outward turned mind of man, but that through this Movement our souls are seeking a real and genuine link with the spiritual worlds. Again and again, in full consciousness, we should say to ourselves that by the cultivation of spiritual science we transfer our souls as it were into spheres that are peopled not only by beings of earth but also by the beings of the higher hierarchies, the beings of the invisible worlds. We must realize that our work is of significance for these invisible worlds, that we are actually within these worlds.

In the spiritual world, the work performed by those who know one another within such groups is quite different from work carried on outside such a group and dispersed about the world. The work carried out in brotherly harmony within our groups has quite a different significance for the spiritual world than other work we may undertake. To understand this fully we must remind ourselves of truths we have studied in many aspects during recent years.


We may therefore picture to ourselves that by uniting in brotherliness in working groups, something hovers invisibly over our work, something that is like the child of the forces of the spirit self - the spirit self that is nurtured by the beings of the higher hierarchies in order that it may stream down into our souls when they are again on earth in the sixth cultural age.

In our groups we perform work that streams upward to those forces that are being prepared for the spirit self.


.. covers the importance of spiritual scientific thinking and thoughts for the development of humanity (and the fact our human thoughts are work material for the third hierarchy). See also: Seeds for future worlds


Reconciliation is found if we unite ourselves in the right way with the Christ Being that pulsates through the earth since the Mystery of Golgotha. Every feeling and experience we can have in connection with the Mystery of Golgotha contributes to this reconciliation.

We have not yet advanced much in bringing about this reconciliation, but we must continue to strive for it. Even in our circles we see very often that the contrast I described manifests in one way or another. There are many among us who listen to the teachings of anthroposophy and accept them as they would accept conventional science. As a result, many people see no difference between anthroposophy and ordinary science. But we understand anthroposophy rightly only when we grasp it not just with the head, but allow every one of its utterances to kindle our enthusiasm and to live in us so that it finds its way from the nerve system to the blood system. Only when we take warmly to the truths contained in anthroposophy do we really understand it. As long as we approach it abstractly and study it as we study the multiplication tables, an arithmetic book, instruction manuals, or a cookbook, we do not understand it at all! We cannot understand anthroposophy if we study it in the same way as chemistry or botany. Only when it generates warmth in us, replenishes us with its own vibrant life, do we begin to really understand it.

Christ said: “I am with you always, even unto the end of the world.” And He is with us not as one who is dead, but as a living Being among us, revealing Himself continuously. And only people so shortsighted as to fear these revelations can want us to stay with what has always held good in the past. Those who are not cowards know Christ is always revealing Himself; therefore, we may accept what He has revealed in the form of anthroposophy as a true Christ-revelation.

Members have often asked me how they can establish a relationship with Christ.

This is a naive question; for everything we strive for, every line we read of our anthroposophical science, is an entering into a relationship with Christ. In a certain sense, we really do nothing else. And those who seek an additional, special way of entering into a relationship with Christ are only naively expressing that they would prefer to avoid the more troublesome way of reading and studying.


At the present time man is going through a crisis as far as understanding the Mystery of Golgotha is concerned. Last week I attempted to illustrate this crisis by means of a specific example. I wanted to show how a human being may make a thorough study of Christianity yet fail to find Christ. At present it is possible to belong to established Christian communities, perhaps to one which at present has an ever-increasing influence, without approaching Christ. This is a phenomenon which spiritual science must emphasize again and again. What must also be emphasized is that it is modern man's task to call up the inner forces of his soul which enables him to grasp spiritual-scientific thoughts. A certain power of soul must be called upon in order to make these thoughts inwardly living. Unless we do we shall make no progress, for it lies in the nature of present-day man that he should call upon this soul-force. A force which ought to be used, but is not, produces sickness in some form. Illness is caused not only through lack of something but also through overabundance of something. Numerous people who appear weak are in reality strong. Paradoxical as it may seem they are strong inwardly. Many who go about like weaklings dissatisfied with life, not knowing how to be — as they put it — “in tune with the infinite” are actually strong, but subconsciously. However, they are incapable of bringing their subconscious strength into consciousness because they have no inkling of what it is that clamours for recognition within them. As a consequence the subconscious rebels and causes instability. The aim of spiritual science is to make man conscious of what is stirring within him, of what is in fact striving to become conscious. A true and satisfying understanding of the Mystery of Golgotha is what above all wants to become conscious, a fact which often expresses itself in remarkable ways.



It is a very difficult thing for our dry intellect to accept: that what you study would make such a difference. But then it's not only the what but also the how.

The difficulty one may have at first to grasp this, is because one does not have the frame or perspective to realize what is going on with sense-free thinking and the processes of perception and thinking in the soul. The fact we fill this activity with something that comes from our innermost human nature and lives deep deep inside of us.

Related pages

References and further reading

  • Fred Poeppig: 'Wege zu einem vertieften Christusverständnis', 26 Hefte (1969-1974)