The Three Wise Men E-Book

Rudolf Steiner

• Herausgeber: Rudolf Steiner Press
• Kategorie: Ratgeber
• Sprache: Englisch
• Veröffentlichungsjahr: 2017

Beschreibung

'Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, saying: "Where is he who has been born king of the Jews? For we have seen his star in the East, and have come to worship him."'These words begin a story that will be familiar to many, whether from images on Christmas cards or school nativity plays, or more directly from Christian teaching. As often with images associated with Christmas, they have the power to evoke all kinds of feelings, from joy and hope to sorrow and doubt. But what do we really know of the birth of Jesus, and who were the mysterious wise men that are reported to have visited him?In this freshly-collated anthology of Rudolf Steiner's lectures, complemented with illuminating commentary by editor Margaret Jonas, we are offered solutions to the riddles surrounding Jesus's birth and the seemingly conflicting accounts within Christian scripture. Could there have been two different births – in other words, two infants, both named Jesus, born to two sets of parents?From the mystery of the birth, we are led to a study of the three wise men – who are mentioned in only one of the four Gospel accounts. Who were they, what was their teaching, and what was the meaning of the star they followed? And, why did they offer gifts of gold, frankincense and myrrh to the baby Jesus? The Three Wise Men offers solutions to the enigma of the identity and spiritual backgrounds of these magisterial figures and also provides suggestions as to their possible future roles in the drama of human development.Featuring colour images, this original, thought-provoking book is a wonderful gift for anyone seeking to understand the birth of Jesus and the wise men from the East.

Leseprobe

RUDOLF STEINER (1861–1925) called his spiritual philosophy ‘anthroposophy’, meaning ‘wisdom of the human being’. As a highly developed seer, he based his work on direct knowledge and perception of spiritual dimensions. He initiated a modern and universal ‘science of spirit’, accessible to anyone willing to exercise clear and unprejudiced thinking.

From his spiritual investigations Steiner provided suggestions for the renewal of many activities, including education (both general and special), agriculture, medicine, economics, architecture, science, philosophy, religion and the arts. Today there are thousands of schools, clinics, farms and other organizations involved in practical work based on his principles. His many published works feature his research into the spiritual nature of the human being, the evolution of the world and humanity, and methods of personal development. Steiner wrote some 30 books and delivered over 6000 lectures across Europe. In 1924 he founded the General Anthroposophical Society, which today has branches throughout the world.

THE THREE WISE MEN AND THE BIRTH OF JESUS

RUDOLF STEINER

Compiled and introduced by Margaret Jonas

RUDOLF STEINER PRESS

Rudolf Steiner Press,

Hillside House, The Square

Forest Row, RH18 5ES

www.rudolfsteinerpress.com

Published by Rudolf Steiner Press 2017

© Rudolf Steiner Press 2017

All rights reserved. Apart from any fair dealing for the purpose of private study, research, criticism or review, as permitted under the Copyright, Designs and Patents Act, 1988, no part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, electrical, chemical, mechanical, optical, photocopying, recording or otherwise, without the prior written permission of the copyright owner. Inquiries should be addressed to the Publishers

Bible quotations are all taken from the Revised Standard Version (with the exception of quotations within the previously published lectures)

A catalogue record for this book is available from the British Library

Print book ISBN: 978 1 85584 537 4

Ebook ISBN: 978 1 85584 497 1

Cover by Morgan Creative featuring the Three Magi, St. Apollinare Nuovo, Ravenna

Typeset by DP Photosetting, Neath, West Glamorgan

Contents

PART ONE

The Birth of Jesus

1. Karlsruhe, 12 October 1911

2. Basel, 18 September 1909

3. Basel, 19 September 1909

4. Bern, 6 September 1910

PART TWO

The Magi and their Teaching

5. Basel, 23 December 1920

6. Berlin, 19 January 1911

The Star of the Magi and their Gifts

7. Bern, 6 September 1910

8. Berlin, 30 December 1904

9. Cologne, 25 December 1907

PART THREE

Who Were the Three Magi?

10. Munich, 7 December 1909

11. Budapest, 31 May 1909

What Became of the Three Wise Men?

12a. Esoteric Lesson, possibly Karlsruhe, 21 or 23 January 1911

From Conversations with Rudolf Steiner

12b. Notes from personal conversations with Rudolf Steiner regarding the Master Jesus and Christian Rosenkreutz

Sources of Extracts

Notes

Editor's note: The spelling of Persian names in English varies considerably. Rudolf Steiner often appears to have used the version ‘Ahura Mazdao’ for the Zoroastrian deity. However, ‘Ahura Mazda’ is the spelling more commonly found in translations of Zoroastrian scriptures and works on the religion.

PART ONE

The Birth of Jesus

Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, saying, ‘Where is he who has been born king of the Jews? For we have seen his star in the East, and have come to worship him.’

When Herod the king heard this, he was troubled, and all Jerusalem with him; and assembling all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. They told him, ‘In Bethlehem of Judea; for so it is written by the prophet:

“And you, O Bethlehem, in the land of Judah are by no means least among the rulers of Judah; for from you shall come a ruler who will govern my people Israel.’”

Then Herod summoned the wise men secretly and ascertained from them what time the star appeared; and he sent them to Bethlehem, saying, ‘Go and search diligently for the child, and when you have found him bring me word, that I too may come and worship him.’ When they had heard the king they went their way; and lo, the star which they had seen in the East went before them, till it came to rest over the place where the child was. When they saw the star, they rejoiced exceedingly with great joy; and going into the house they saw the child with Mary his mother, and they fell down and worshipped him. Then, opening their treasures, they offered him gifts: gold and frankincense and myrrh. And being warned in a dream not to return to Herod, they departed to their own country by another way.

(Matthew 2:1–12)

These words begin a story that will be familiar to many, whether from hearing the reading or from images on Christmas cards or school nativity plays and will evoke all kinds of feelings from joy to sorrow and doubt; but the enquiring reader will note that the proclamation of the birth to shepherds does not appear here, but is in St Luke's account (Luke 2:1–20). The reader may then note other apparent discrepancies—the Wise Men's visit takes place in a house (verse 11) and in Luke's account the birth takes place in a stable—a more familiar image. Only in Luke's version is there the story of Mary's cousin Elizabeth giving birth to John the Baptist six months earlier. But the main difference, often overlooked, will be in the two differing genealogical tables, briefly put—‘Joseph’ in Matthew's Gospel descends from King David's son Solomon, and in Luke's Gospel ‘Joseph’ descends from David's other son, Nathan. This is never satisfactorily explained by theologians—’mistakes’ or ‘intentions to show Mary's descent’ carry little weight— unless we are prepared to accept an explanation that at first appears more startling and even improbable, but which nevertheless has some backing from ancient prophecies, hidden gospels and other more obscure material. Thanks to Rudolf Steiner's remarkable penetrating gifts of spiritual research, he was able to lay before his listeners the idea that the evangelists are describing two different births—two infants, both named Jesus, born to two sets of parents, both Mary and Joseph (common names at that time), in Bethlehem in Judea, but not at exactly the same wintertime. This would explain why Luke's Jesus is born to parents who have travelled from Nazareth in Galilee for purposes of census and tax but who return to their home some time afterwards, via Jerusalem for the presentation of Jesus in the Temple, quite peacefully and in no apparent danger, while in Matthew's story the Wise Men's visit unwittingly unleashes a terrible massacre by the jealous King Herod of all baby boys under two years old—Joseph being warned by an angel to remove his family to safety in Egypt just in time. To describe the chronology of these events is beyond the scope of this study—readers are recommended to look at the book The Time of Christ, by Ormond Edwards1, in which the detailed explanation unravels many discrepancies by looking at the different calendar systems in use in those days.

Steiner's explanation moreover opens up a mighty spiritual panorama of two births long prepared and of two very different individuals—the one in Matthew's Gospel being of an old soul with many incarnations behind him, who has accrued much spiritual wisdom. This child, we learn, was the reborn Zarathustra (or Zoroaster), who founded the Zoroastrian religion and guided the ancient Iranian peoples in their early mission around 6000 BC, but who was known of better in a later incarnation in the sixth century BC as Zaratas or Nazaratos—more of this will be considered in Part Two. The Jesus child of St Luke was entirely different—we have to be prepared to accept the idea of an ‘unfallen soul’—an aspect of ‘Adam’ before the Fall as described in the Bible, held back and preserved and not incarnating in a human body (though working spiritually through others) until the birth as described. This child into whom, moreover, the astral forces of the Buddha worked was all love and without ‘original sin’, i.e. it had not been separated (sundered) from the Godhead. It may be hard today to imagine such a being. Steiner's explanation becomes even more remarkable when we learn how the two families came together as neighbours living in Nazareth. At the age of twelve, Jesus as described by Luke, goes with his parents to the Temple in Jerusalem as they did every year at the Passover, but this time a strange event occurs. His parents start on their return journey and then realize Jesus is not with the party—many others would have been travelling also—including the other family. On returning to Jerusalem they discover Jesus in the Temple speaking in a most wise and knowledgeable way with the priests and rabbis. It was quite uncharacteristic for this normally dreamy, gentle boy to engage in theological conversation of this kind. Rudolf Steiner describes that at this point, the ego—or ‘I’ individuality of the Matthew boy, i.e. Zarathustra's—had left that body and passed into the body of the Luke boy, who henceforth became a remarkable individuality combining great wisdom with the greatest heart forces, until the mighty event of the Baptism, 18 years later, when the Christ Being descends into these carefully prepared sheaths and the Zarathustra ego leaves. After the Temple experience at the age of twelve, the boy from whom the ego withdrew died soon afterwards. Steiner makes the comment that this kind of transference is not as rare as we might imagine and could explain many otherwise inexplicable human puzzles.

One can find the mystery of the two Jesus children veiled in many paintings of the Renaissance masters.2 The Temple event just described is shown by Ambrogio Borgognone, The Children in the Temple. Here are two boys, dressed alike in a similar coloured robe. Jesus as one sits in the centre, speaking to the learned priests at his left side—but he is looking at the other boy in the forefront, like himself, haloed, but paler, who is presumably being led away by his mother. Art historians refer to the custom of showing consecutive scenes in one painting, but here it is clearly all one scene and the sad pallor of the boy in the forefront is in contrast to the radiant Jesus boy in the centre. Many ‘childhood of Jesus’ paintings show two little boys—the second is usually taken as being John the Baptist, and indeed he is often painted draped with a hairy skin to indicate John's camelhair garment—and sometimes even historians consider that John's attributes were probably added later by another artist. However, there exist paintings with three boys, such as the beautiful Madonna del Duca di Terranuova by Raphael. John, in a hairy garment, stands on Mary's right, looking at Jesus on her lap while to her left stands another little haloed boy.

Regarding paintings, moreover, the great masters always distinguished between the two nativity stories, although as time went on, artists began to combine them. Paintings showing the visit of the shepherds usually show Jesus either in the manger or lying on the ground, the ox and the ass looking on,3 as the shepherds arrive. In the nativities with the Wise Men, Jesus is normally shown seated on Mary's lap, upright and alert, frequently blessing the kneeling ‘kings’. Secrets, whether wholly or partly understood, were handed down, quietly, by master to pupil for fear of accusations of heresy. If any early Christians were also aware of this secret knowledge, it was successfully purged together with most of the Gnostic teachings from the fourth century onwards.4 A few references have survived however. In the fourth extract which follows, Steiner makes reference to the Gospel of the Egyptians.5 This can be found in The Apocryphal New Testament6 and is worded as follows:

iii. 13.92. When Salome inquired when the things concerning which she asked should be known, the Lord said: When ye have trampled on the garment of shame, and when the two become one and the male with the female is neither male nor female ...

(The so-called Second Epistle of Clement has this, in a slightly different form, c.xii.2:

For the Lord himself being asked by someone when his kingdom should come, said: When the two shall be one, and the outside (that which is without) as the inside (that which is within), and the male with the female neither male nor female.)

Another mysterious account which would seem to be describing the merging of the two Jesus boys is described in the surviving Gnostic text, the Pistis Sophia:7

Mary answered and said... When thou wast little, before the Spirit came upon thee, the Spirit came from the height whilst thou wast in a vineyard with Joseph, and came unto me in mine house in thy likeness, and I knew it not, and I thought that it was thou. And the Spirit said unto me: Where is Jesus my brother, that I may meet with him? And when it spake thus unto me, I was in perplexity, and thought that it was a phantom come to tempt me. I took it therefore and bound it to the foot of the bed that was in mine house, until I should go forth unto thee and Joseph in the field and find you in the vineyard, where Joseph was staking the vineyard. It came to pass then, that when thou heardest me tell the matter unto Joseph, thou understoodest the matter, and did rejoice, and say: Where is he, that I may behold him? Otherwise I will tarry for him in this place. And it came to pass, when Joseph heard thee speak these words, he was troubled: and we went together and entered into the house and found the Spirit bound to the bed. And we looked upon thee and upon it, and found that thou wert like unto him: and he that was bound to the bed was loosed, and embraced thee and kissed thee and thou also kissedst him and ye became one.