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This is a book of answers, often for questions no one had thought to ask, up until now. Let us list these questions and the answers given by Steiner in his fourteen lectures. It will provide a review, a guided tour behind the scenes of the events covered by the Gospel of St. John, a behind-the-scenes view of St. John as well as of his unique gospel. My bible has these words at the top of this gospel:
In contrast with the synoptic tradition, and relatively independent of it even in narrative order, this gospel is written from an alternative but no less theological perspective, particularly evident in the Introduction [1:1-18] and the many lengthy discourses of Jesus, especially those beginning "I am".Question: Why is this gospel so different from the other three by Mark, Luke, and Matthew?
For a perspective on this Steiner takes us behind the scenes of ancient Hebrew initiation rites in which an initiate lives in the spiritual world, his etheric and astral bodies abroad whilst his physical body lies as though dead for four days. Someone who returns from this experience is known as a "true Israelite". Thus, when Christ meets Nathaniel, he says, "Behold an Israelite indeed" and refers to seeing him under the fig tree, which served the same purpose for Nathaniel as the bodhi tree did for Buddha, the place of his initiation. This causes Nathaniel to recognize the Christ nature of Jesus immediately.
When told that Lazarus was sick, Christ is not concerned, but says, "The sickness is not unto the death, but for the Glory of God." No clearer description of the state of an initiate could be found. Lazarus was laying as though dead and Christ was not concerned. He was tracking Lazarus in the spiritual world. When it was time to awaken him, then Christ says, "Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep." So Christ led his disciples to the tomb of Lazarus, arriving at the proper time to act as the Guide to call Lazarus back from his initiation to a new life. Because his Guide had not been present when Lazarus began his initiation, his friends had buried him as dead. Christ had them roll back the stone, and gave the very same words that a Guide would give to call back an initiate from his spiritual journey, "Lazarus, come forth."
The reason this gospel is so different is that it was written by an initiate, one whose Guide was the Christ spirit. Here's how Steiner says it:
[page 94] Christ poured out His power upon Lazarus and Lazarus arose a new man. A word in St. John's Gospel arrests our attention. It is said in the story of the miracle that the Lord 'loved' Lazarus. The same word is used for the disciple 'whom the Lord loved'. What does this mean? The Akashic records reveal this to us. Who was Lazarus after he had risen from the dead? He was none other than the writer of the Gospel of St. John, the Lazarus who was initiated by Christ. Christ poured into the soul of Lazarus the tidings of His own existence, so that the message of the fourth Gospel - the Gospel of St. John - might resound through the world as a description of Christ's own being.
It is the same disciple "whom Jesus loved" that the very end of this Gospel has Jesus say, "If I will that he tarry till I come, what is that to thee? Follow thou me." And in 21:24 the writer of the Gospel of St. John says to his readers:
This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.Question: What is the enigmatic beginning of this Gospel all about: "In the Beginning was the Word?"
The answer to this question requires that one be familiar with Steiner's cosmic evolution: how the Solar System first existed as old Saturn, then splitting off into the old Sun which split into the old Moon and Sun, and finally the Earth splitting off from the Moon, which revolves around it as it revolves around the Sun. Christ is writing in Lazarus-John's hands of the Great Cosmic Evolution of the Earth and humankind in the very opening words of His Gospel. Here's Steiner's description:
[page 38]The sublime power which, during the evolution on Saturn, furnishes the germ of the human body form out of cosmic Chaos, is called by the writer of the Gospel of St. John the Logos. The element which appeared on the Sun and united itself to the first bodily form, he calls Life; it is what we call, accordingly, etheric or life body. The element added on the Moon, he calls Light; for this is the spiritual light, the astral light. . . . The essential nature of the Saturn evolution, as we have clearly understood it, we now express in the words of St. John:'In the beginning was the Logos.'
We now pass to the Sun. When we express the fact that whatever originated on Saturn was further developed on the Sun, we say: The etheric body was added:
'And the Logos was the Life.'
On the Moon the astral being was added, both of a corporal and of a spiritual nature:
'In the enlivened Logos was Light.'
. . .This Light that streamed down was spiritual Light. Men could not receive it; they could not comprehend it; their whole evolution was furthered by it, but they were unconscious of its presence.
'The Light shone in the darkness, but the darkness comprehended it not.'
Question: Why did Christ sacrifice for us?
Steiner gives the answer to us in form of an operational definition of the process of evolution:
[page 43] Evolution, however, consists in the acquisition of an increasing capacity for sacrifice, until a being is finally capable of offering up his own substance and being; indeed, of feeling it to be his highest bliss when he gives forth what he has developed as his own substance. Such sublime beings do indeed exist, who rise to a higher level of existence by offering up their own substance. The materialist will of course here again say: 'If beings are so advanced that they can sacrifice their own substance, how can they rise to a higher stage? If they offer up themselves, there is nothing left of them!' Thus the materialist, for he cannot understand that there is a spiritual existence, and that a being is preserved even if he gives forth all that he has gradually taken to himself.Question: Why did Christ say, "The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother"?
Steiner says that the point had come in our evolution where we were to transcend the old family ties of blood relationships.
[page 66] In that impulse which we have called the Christ Impulse, lies the power which enables us, if we have united ourselves therewith, to establish a spiritual bond of brotherhood from man to man, in spite of the individuality of the Ego.Question: Why did Christ request that freshly drawn water be poured into the jugs for conversion into wine?
Water freshly drawn was recently in contact with the Earth and its forces. The power of placing gems or crystals in water lies in this process. Steiner explains it thus: