EDN - ICM - PSSR
'Ex Deo nascimur - In Christo morimur - Per Spiritum Sanctum reviviscimus' is a rosecrucian saying in latin that relates to the Trinity and
- the work of the Father, that brings forth nature and the creation from which we were born: 'out of God I am born'
- our acceptance of all suffering, and search for the Christ in life during birth and death (through spiritual science and devotion), looking forward to meet Christ after death
- the Holy Spirit that fructifies the seed of the higher self in Man - from consciousness soul to spirit self and life spirit, the eternal spiritual part of Man that will ultimately unite with the second adam as the human group soul and basis for Future Jupiter.
Aspects
- In Christo Morimur - we die in Christ
- knowledge of the Christ is only possible through faith or spiritual investigation. The latter comes either through spiritual science, or through death. To seek the spiritual world implies the wish to 'die to the physical world', whether it be (a) a symbolical dying, going forth from the physical body in order to know oneself in the soul outside the body through the process of initiation, or (b) the other dying, the passing through the portal of death. God the Father we can find during life; we find the Christ when we understand the entering into the Spirit, when we understand dying in the right way. (1914-04-12-GA153)
- see also: Christ Module 9: Trinity and Logoi
Illustrations
Schema FMC00.259 depicts the seventh seal, see Book of Revelation.
The letters around the seal refer to the Rosicrucian: Ex Deo Nascimur (EDN) • In Christo Morimur (ICM) • Per Spiritum Sanctum Reviviscimus (PSSR).
Note: the EDM - ICM - PSSR also appears on the cover page logo for the first of Rudolf Steiner's four Mystery Drama's: 'The portal of initiation'.
Lecture coverage and references
1911-03-05-GA266
We arose from the divine: Ex Deo nascimur. We should take all suffering upon us willingly and patiently with the thought that we killed Christ; we should devote ourselves to him completely and die in him: In Christo morimur. Then we'll be reborn, reawakened through the Holy Spirit: Per Spiritum Sanctum reviviscimus.
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This verse sounds different exoterically than esoterically, but the difference is in only one word that's left out in the esoteric version [the word Christ]. As we leave this word out and don't speak this word in shy reverence for what this word expresses, our feeling goes out to what is left unspoken in shy reverence
1914-04-12-GA153
see Christ Module 9: Trinity and Logoi#1914-04-12-GA153)
1914-07-14-GA266
We came over from the Moon where we were still in the lap of the Gods
We arose from the divine:
Out of the Father we are born
Ex Deo nascimur.
We should take all suffering upon us willingly and patiently with the thought that we killed Christ;we should devote ourselves to him completely and die in him.
We unite ourselves with Christ on earth and die into him.
“In Christ we die,” we may say as we look forward through the gate of Death:
In ... morimur.
Then we'll be reborn, reawakened through the Holy Spirit: Per Spiritum Sanctum reviviscimus.Then the Holy Spirit will lead us over to the reincarnation of the earth — Jupiter
“In the Holy Spirit we shall be reawakened.”
Per Spiritum Sanctum reviviscimus.
1912-12-17-GA143
The ancient wisdom, acquired by the seer through revelation, comes to expression in the sublime words from the original prayer of mankind: Ex Deo Nascimur — Out of God we are born. That is ancient wisdom. Christ who came forth from the realms of spirit has united wisdom with love and this love will overcome egoism. Such is its aim. But it must be offered independently and freely from one being to the other. Hence the beginning of the era of love coincided with that of the era of egoism. The cosmos has its source and origin in love; egoism was the natural and inevitable offshoot of love. Yet with time the Christ Impulse, the impulse of love, will overcome the element of separation that has crept into the world, and man can gradually become a participant in this force of love. In monumental words of Christ we feel love pouring into the hearts of men: “Where two or three are gathered together in my name, there am I in the midst of them.”
In like manner does the ancient Rosicrucian saying resound into the love that is wedded with wisdom: In Christo Morimur — In Christ we die.
Through Jehovah, man was predestined for a group-soul existence; love was to penetrate into him gradually by way of blood-relationship; it is through Lucifer that he lives as a personality. Originally, therefore, men were in a state of union, then of separateness as a consequence of the Luciferic principle which promotes selfishness, independence. Together with selfishness, evil came into the world. It had to be so, because without the evil man could not lay hold of the good. When a man gains victory over himself, the unfolding of love is possible. To man in the clutches of increasing egoism Christ brought the impulse for this victory over himself and thereby the power to conquer the evil. The Deeds of Christ bring together again those human beings who were separated through egoism and selfishness. True in the very deepest sense are the words of Christ concerning deeds of love: “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.”
The Divine Deed of Love flowed back upon the earthly world; as time goes on, in spite of the forces of physical decay and death, the evolution of mankind will be permeated and imbued with new spiritual life through this Deed — a Deed performed, not out of egoism but solely out of the spirit of love. Per Spiritum Sanctum Reviviscimus — Through the Holy Spirit we live again.
1914-04-12-GA153
explains ICM, the synopsis reads:
Most philosophers admit God the Father and monotheism. Christ cannot be found by any philosophy or method of thought.
Christ the Son is not the result of Christ the Father, but is a free and independent matter. In the spirit-world the important thing is to create as a free reality something out of the cosmic wisdom that surrounds us. This can only be done by a right realisation of Christ. We prove Him not by logic but by Himself.
God the Father we find in life and nature. Christ is only rightly found when we confront Him in the right way at death, meaning death in the physical or going forth from the physical to know oneself in the soul, outside the body - In Christo Morimur.
and conclusion
The wisdom which we acquire with such difficulty on earth, surrounds us in all its fullness and wealth in the spiritual world — just as nature surrounds us here on the physical plane. The important thing in the spiritual world is that we should have the impulse, the power, to make something out of this wisdom, to produce from it reality.
To create freely through wisdom, to bring about something spiritual as fact, must become a living impulse in us. This impulse can only be ours if we find the right relationship to Christ. Christ is not a Being who can be proved by external brain-bound logic, but who proves Himself, who realises Himself in us as we acquire spiritual knowledge. Just as Spiritual Science joins up with other science as a free act, so knowledge about Christ is added to us as soon as we approach the world into which we enter through spiritual investigation, or through death.
If in our present age we seek to enter the spiritual world aright, that is to say, if we wish to die to the physical world, our attitude to the world must be that attitude which is only gained when we relate ourselves to Christ in the right way.
Through the observation of nature we can attain to a God who is like ‘God the Father’ of the Christian religion, Him we find through the observation of what is around us when we live in the physical body; but to understand Christ aright, apart from tradition and revelation, from pure knowledge alone, is only possible through Spiritual Science. It leads into the realm which man enters by dying — whether it be that dying which is a symbolical dying, the going forth from the physical body in order to know oneself in the soul outside the body, or the other dying, the passing through the portal of death. We provide ourselves with the right impulses to pass through the portal of death, when we find the true relationship to Christ. The moment when death takes place, whether it comes about through Spiritual Science or whether we actually go through the portal of death, the moment it comes to dying, to leaving the physical body, the important thing in the present cycle of time is that we should confront in the right way the Being Who has come into the world, in order that we may find connection with Him. God the Father we can find during life; we find the Christ when we understand the entering into the Spirit, when we understand dying in the right way. In Christ we die —IN CHRISTO MORIMUR
1922-07-30-GA214
is the first of two lectures in GA214 that go into explaining Trinity with statement EDN-ICM-PSSR [the Son principle, Christ becomes invisible, but leaves, induces the Holy Spirit principle into Man like the fructification of the seed for the higher self]
1922-08-27-GA214
We men of to-day little know how far we have gone in intellectual abstraction. We can no longer feel our way into the souls of those who lived a little while before the Mystery of Golgotha. They were very different from the souls of men to-day. We are apt to imagine the past history of mankind far too similar to the events and movements of our day. In reality the souls of men have undergone a tremendous evolution. In the times before the Mystery of Golgotha all human beings — even those who were primitive, more or less uncultured in their souls, — perceived in themselves something of the essence of the soul, which might be thus described: They had a memory of the time the human soul lives through, before he descends into an earthly body. As we in ordinary life remember our experiences since the age of three or four or five, so had the human soul in ancient time a memory of pre-existence in the world of soul and spirit. In a deeper psychological sense, man was as if transparent to himself. He knew with certainty: I am a soul, and I was a soul before I descended to the Earth. Notably in still more ancient times, he even knew of certain details of the life of soul and spirit which had preceded his descent to Earth. He experienced himself in cosmic pictures. Looking up to the stars, he saw them not in the mere abstract constellations which we see to-day. He saw them in dreamlike Imaginations. In a dreamlike way he saw the whole Universe filled with spiritual pictures or Imaginations, and as he saw it thus he could exclaim: “This is the last reflected glory of the spiritual World from which I am come down. Descending as a soul from yonder spiritual World, I entered the dwelling of a human body.” Never did the man of ancient time unite himself so closely with his human body as to lose this awareness of the real life of soul.
What was the real experience of the man of ancient time in this respect?
It was such that he might have said:
“I, before I descended to the Earth, was in a world where the Sun is no mere heavenly body spreading light around, but a dwelling-place of higher Hierarchies, of spiritual Beings. I lived in a world where the Sun not only pours forth light, but sends out radiant Wisdom into a space not physical but spiritual. I lived in that world where the stars are essences of Being — Beings who make felt their active will. From yonder world I descended.”
Now in this feeling two experiences were joined together for the man of ancient time: the experience of Nature, and the experience of Sin.
The old experience of Sin: the modern man has it no longer. Sin, for the man of modern time, lives in a world of abstract being. It is a mere transgression, a moral concept which he cannot really connect with the necessities or laws of Nature. For the ancients the duality was non-existent, of natural law upon the one hand, and moral on the other. All moral necessities were at the same time natural, likewise all natural [necessities] were moral. In those ancient times a man might say, “I had to descend out of the divinely spiritual World. Yet by my very entry into a human body — compared to the World from which I am descended — I am sick and ill.” Sickness and Sin: for the man of olden time these two ideas were interwoven. Here upon Earth man felt that he must find within himself the power to overcome his sickness. Increasingly the consciousness grew on the souls of olden time: We need an Education which is Healing. True Education is Medicine, is Therapy. Thus there appear upon the scene shortly before the Mystery of Golgotha such figures as the Therapeutæ, as the healers. Indeed in ancient Greece all spiritual life was somehow related to the healing of humanity. They felt that man had been more healthy in the beginning of Earth-evolution, and that he had evolved by degrees farther and farther from the Divine-spiritual Beings. “The sickness of humanity” was a widespread conception, forgotten as it is by modern History, in that ancient world in which the Mystery of Golgotha was placed.
It was by turning their gaze into the past that the men of those ancient times felt the reality of spiritual things. “I must look back beyond my birth, far into the past, if I would see the Spiritual. There is the Spirit; out of that Spirit I am born; that Spirit must I find again. But I have departed far from Him.”
Thus did man feel the Spirit from whom he had departed, as the Spirit of the Father God. The highest Initiate in the Mysteries was he who evolved in his heart and soul the forces whereby he could make manifest the Father in his own external human being. When the pupils crossed the threshold of the Mysteries and came into those sacred places which were institutions of Art and Science and of the sacred religious Rites at the same time, and when at length they stood before the highest Initiate, they saw in him the representative of the Father God. The “Fathers” were higher Initiates than the “Sun-Heroes.”
Thus, before the Mystery of Golgotha the Father Principle held sway. Yet it was felt how man had departed ever more and more from the Father, to whom as we look up we say. Ex Deo nascimur. Mankind stood in need of healing, and the seers and initiates lived in expectation of the Healer, the Hælend [German Heiland, Anglo-Saxon Hælend, meaning Christ the Saviour] the healing Saviour. To us the conception of Christ as the Healer is no longer living. But we must find our way to it again, for only when we can feel His presence once more as the Cosmic Physician, shall we also realise His true place in the Universe.
Such was the deep-seated feeling in human souls before the Mystery of Golgotha, of their connection with the spiritual world of the Father. A strange saying coming down to us from ancient Greece — “Better to be a beggar upon Earth than a king in the realm of shades” — bears witness, how deeply humanity had learned to feel the estrangement of their being from the world of Spirit. Yet at the same time their souls were filled with a deep longing for that World.
But we must realise that if a man had gone on evolving with the old consciousness of the Father God alone and unimpaired, he could never have attained the full self-consciousness of the “ I ” and inner spiritual Freedom. Before he could attain true spiritual Freedom, something had to take place in man, which, in relation to his primæval state, appeared as sickness. All humanity was suffering as it were the sickness of Lazarus. But the sickness was not unto Death; it was unto liberation and redemption, unto a new knowledge of the Eternal within man.
Men had increasingly forgotten their past life of soul and spirit before birth. Their attention was directed more and more to the physical world around them. The physical environment was now the real thing. The souls of olden time, looking out through the body into their physical environment, had seen in all the stars the pictures of the world of spiritual Being which they had left behind when they descended to this life through birth. In the light of the Sun they saw the radiant Wisdom which they had indwelt, which had been their very breath of life. In the Sun itself they beheld the choirs of Divine Hierarchies by whom they had been sent down to Earth. These things mankind had now forgotten, and as the Mystery of Golgotha approached — in the 9th, 8th, 7th, 6th centuries B.C. — they felt that it was so. If external History says nothing of these things, that is its failing. He who can follow History with spiritual insight will find it as I have said. He will see at the beginning of human evolution a wonderful consciousness of the Father God; he will see this consciousness gradually weakened and paralysed, till man at length should only see around him a world of Nature, void of spiritual Beings.
Much of these things remained unspoken in the unconscious depths of the soul. Strongest of all, in the unconscious depths, was a question unexpressed in words, but felt the more deeply by the human heart. Around us is the world of Nature, but where is the Spirit whose children we are? In the best of human souls, in the 4th, 3rd, 2nd and 1st centuries B.C., this question lived, unconscious and unformulated. It was a time of questioning, when mankind felt their estrangement from the Father God, — when human souls knew in their very depths: “It must be so indeed: Ex Deo nascimur.
But do we know it still? Can we still know it?”
If we look still more deeply into the souls of those who lived in the age when the Mystery of Golgotha was drawing near, the following is what we find: — First there were the more primitive and simple souls who felt, deeply in their subconscious life, their present separation from the Father. They were the descendants of primæval humanity, which was by no means animal-like as modern Science conceives; for within the outer form, however like the animal, primæval man had borne a soul, in the ancient dream-clairvoyance of which he knew full well: “We have come down from the Divine-spiritual world, and have assumed a human body. Into this earthly world the Father God has led us. Out of Him we are born.” But not only so; the souls of primæval humanity knew that they had left behind them, in the spiritual worlds, That which was afterwards called and which we now call the Christ. For this reason the earliest Christian authors said that the most ancient souls of humanity had been true Christians, for they too had looked up to the Christ and worshipped Him. In the spiritual worlds in which they dwelt before their descent to Earth, Christ had been the centre of their vision — the Central Being to whom they had looked with the vision of the soul. It was this communion with Christ in the pre-earthly life which they afterwards remembered when on Earth.
Then there were the regions of which Plato speaks so strangely, where pupils were initiated into the Mysteries — where the vision of super-sensible Worlds was awakened and the forces in the human being were liberated to gaze into the spiritual Worlds. Nor was it only in dim memory that the pupils of the initiates learned to know the Christ, with whom indeed all human beings lived before their descent to Earth. For by this time Christ was already a half-forgotten notion in the souls of men on Earth. But in the Mysteries the pupils learned to know Him once again in His full stature. Yet at the same time they knew Him as a Being who, if we may put it in these words, had lost His mission in the Worlds beyond the Earth. It was so in the Mysteries of the second and first centuries before the Mystery of Golgotha, that as they looked up to the Being in super-sensible worlds who was afterwards called the Christ, they said: We still behold Him in the spiritual worlds, but His activity in those worlds grows ever less and less. For He was the Being who implanted in the souls of men what afterwards sprang forth within them as a memory of the time before their birth. The Christ-Being in the spiritual worlds had been the great Teacher of human souls, for what they would still bear in memory after their descent to Earth. Now that the souls of men on Earth were less and less able to kindle these memories to life, He who was afterwards called Christ appeared to the initiates as One who had lost His activity, His mission.
Thus as the initiates lived on, ever and increasingly there arose in them the consciousness:
“This Being whom primæval humanity remembered in their earthly life — whom we can now behold, though with ever lessening activity, in spiritual worlds — He will seek a new sphere of His existence. He will come down to the Earth to re-awaken the super-sensible spirituality in man.”
And they began to speak of the Being who was afterwards called Christ, as of Him who would in future time come down to Earth and take on a human body — as indeed He did, when the time was fulfilled, in Jesus of Nazareth. In the centuries before the Mystery of Golgotha it was one of the main contents of their speech, to speak of Christ as the Coming One. And in the beautiful picture of the Wise Men of the East — the three Kings or Magi — we see the typical figures of initiates who had learned in their several places of Initiation that Christ would come to Earth when the time should be fulfilled, and the signs in the Heavens would proclaim His coming. Then must they seek Him out at His hidden place. Indeed, there resounds throughout the Gospels what is made manifest as a deeper secret, a deeper Mystery in human evolution, when we approach it once more with spiritual vision.
Meanwhile the simple and primitive among mankind felt as it were forlorn when they looked up to Worlds beyond the realms of sense. Deep in the subconscious they said to themselves, we have forgotten Christ. They saw the world of Nature around them, and there arose in their hearts the question of which I spoke above: “How shall we find the spiritual World again?” But in the Mysteries the initiates knew that the Being who afterwards was called Christ, would come down and would take on a human form. And they knew that what human souls had formerly experienced in their pre-earthly life, they would now experience on Earth by looking up to the Mystery on Golgotha.
Thus, not in an intellectual or theoretic way, but by the greatest fact that ever took place on Earth, answer was given to the question:
How shall we come once more to the Supersensible — to the Spiritual that transcends the world of sense?
The men of that time, who had a certain feeling for what was taking place, learned from those who knew, that a real God dwelt in the human being Jesus. He had come down to Earth. He was the God whom mankind had forgotten because the forces of the human body were evolving towards Freedom. He, whom man on Earth had forgotten, appeared again in a new form, so that man could see Him and behold Him, and future History could tell of Him as of an earthly Being. The God who had only been known in yonder spiritual World, had descended and walked in Palestine, and sanctified the Earth inasmuch as He Himself had dwelt in a human body.
For those who were the educated men according to the culture of that age, the question was. How did Christ enter into Jesus, what path did He take? In the earliest times of Christianity the question about Christ was indeed a purely spiritual one. Their problem was not the earthly biography of Jesus. It was the descent of Christ. They looked up into the higher Worlds and saw the descent of Christ to Earth. They asked themselves, How did the super-sensible Being become an earth Being?
And the simple men who surrounded Jesus Christ as His disciples were able to converse with Him as a spiritual Being even after His Death. Nay, what He was able to tell them after His Death is the most important of all. Only a few fragments have been preserved, but spiritual Science can re-discover what Christ said to those who were nearest to Him after His Death, when He appeared to them in His purely spiritual being.
Then it was that He spoke to them as the great Healer — the Therapeut, the Comforter — to whom the great Mystery was known, how human beings had once upon a time remembered Him, because they had been with Him in super-sensible spiritual worlds before their earthly life. Now He could say to His disciples upon Earth: In former times I gave you the faculty to remember your spiritual life, your pre-earthly existence in higher worlds. But now, if you receive Me into your hearts and souls, I give you power to go forward through the Gate of Death, conscious of immortality. And you will no longer merely recognise the Father — Ex Deo Nascimur — you will feel the Son as Him with whom you can die and yet remain alive: In Christo morimur.
Such was the purport — though not of course expressed in the words I am now speaking — such was the meaning of what He taught to those who were near Him after His bodily Death. In primæval ages men had not known Death. Since ever they came to consciousness on Earth, they had an inner knowledge of the soul within them; they were aware of that which cannot die. They saw men die, but to them this Death was a mere semblance among the outer facts around them. They felt it not as Death. Only in later years, as the Mystery of Golgotha drew near, did men begin to feel the real fact of Death. For by degrees the soul within them had grown so closely united with the body that doubt could arise in their minds: How shall the soul live on when the body falls into decay? In olden times there could have been no such question, for men were aware of the living, independent soul.
But now there came the Christ Himself, and said: I will live with you on the Earth, that ye may have power to kindle your souls to life again, that ye may bear them, once more a living soul, through Death.
This was what St. Paul had not understood at first. But he understood it when the spiritual worlds were opened out before him and he received here upon Earth the living impressions of Christ Jesus. For this reason the Pauline Christianity is less and less valued in our time, for it requires us to recognise the Christ as One who comes from real worlds beyond the Earth, uniting with earthly man His cosmic power.
Thus in the course of human evolution, in the consciousness of man, the “Out of God — out of the Father God — we are born,” was supplemented by the word of life, of comfort and of strength, “In Christ we die” — that is to say, in Him we live.
...
It is no formula devised by human cleverness: the Trinity of God the Father, God the Son, and God the Holy Spirit. It is a reality deeply bound up with the whole evolution of the Cosmos, and it becomes for us a living, not a dead, dogmatic knowledge, when we bring to life within ourselves the Christ who as the Risen One is the Giver of the Holy Spirit.
Then do we understand how it is like an illness if man cannot see the Divine out of which he is born. Man must be secretly diseased to be an atheist, for, if he is healthy, his whole physical being will find as it were its summation in the spontaneous inner feeling which exclaims: Out of God I am born. And it is tragic destiny if in this earthly life he does not find the Christ who can lead him through the Death that stands at the end of life's way, and through the Death in Knowledge. But if we thus feel the In Christo morimur, then too we feel what is seeking to come near us through His guidance; we feel how the living Spirit arises again out of all things, even within this earthly life. We feel ourselves alive again even within this life on Earth, and we look through the gate of Death through which the Christ will lead us into yonder Life that lies beyond. We know now why Christ sent us the Holy Spirit, for if we let Christ be our guide we can unite ourselves to the Holy Spirit already in this life on Earth.
If we let Christ become our leader, we may surely say: We die in Christ, when we pass through the gate of Death. Our experience here on Earth, with our Science of the world of Nature, is indeed prophetic of the future. By the living Spirit, what would otherwise be a dead Science is resurrected. Thus we may also say, when the Death in Knowledge is replaced by that real Death which takes away our body: — Having understood the “Out of the Father we are born,” “In Christ we die,” we may say as we look forward through the gate of Death: “In the Holy Spirit we shall be reawakened.” Per Spiritum Sanctum Reviviscimus.
Discussion
Stanley Messenger (see also the 'Foundation Stone Meditation' of Rudolf Steiner)
Shall we just quietly now go back into our inner picturing and once more try to form the vision of the one which is, at the same time, three. And we will say the Rosicrucian sayings which are linked with these, as we do this:
Seraphim – Cherubim – Thrones: Spirits of Strength – ‘Let there ring forth from the heights that which in the depths is echoed, speaking: Ex Deo nascimur – from God, Man has being.’
Curiotetes – Dunemais – Exhusii: Spirits of Light – ‘Let there be fired from out of the East that which in the West takes shape, speaking: In Christo morimur – in Christ, death becomes life.’
Archai – Archangeloi – Angeloi: Spirits of Soul – ‘Let there be prayed from out of the depths that which, in the heights is heard and answered, speaking: Per Spiritum Sanctum revivissimus – in the Spirit’s Universal thoughts, the Soul awakens.’
