The Great God
In the foregoing chapters, considering two of the frescoes in St. Michael's Basilica, we gathered together some elements which pertain to the relationship between the earthly and spiritual worlds; in particular, regarding the ascent to, on one hand, and the descent of, on the other, spiritual knowledge, as well as the development of a new, and characteristically, moral logic. Now we wish to contemplate the connection between these two frescoes and we may begin by looking at the space in which the frescoes are found. This space is the chancel of the basilica. What can it tell us about the relationship of ascent and descent, about the mysteries of death and of birth, and about the secret of the threshold between the spiritual and earthly worlds?
From the viewpoint of the onlooker facing the chancel, it is bounded on the left side by a wall on which one finds the frescoes The Archangel Michael as Weigher of Souls and those representing several saints. Underneath the frescoes is a door-like opening through which the visitor can pass into the left: side-choir. On the opposite, right-hand wall is the fresco of The Annunciation to Mary, beneath which there is also a small door-like opening and through which the visitor can pass into the right hand choir.
The main choir, the great apse of the basilica is an immense opening bounded by a curved wall, which, in turn is broken by three windows of equal height. Within the apse are found three figures: In the center, there is a larger than life representation of the Crucified One. (This figure originates from the late 12th century and was completely restored in this century when found to be decayed within, almost wholly reduced to saw-dust and held together by a thin outer layer). This great figure in the center of the great portal gives the impression of soaring rather than hanging. To the right and left of Him stand two much smaller figures. (These are exact copies of the originals, sold in 1868 to the Bavarian government). One is a woman, Maria, who leans her slightly bent head upon her folded hands; the other is a man, John, who holds the hem of his cloak with his left hand, while his right hand rests against the right side of his face. One should mention that The Crucified One wears no crown of thorns and no rough cloth around the hips as is usually depicted. Instead He wears a ring-shaped crown and a costly gold-interwoven loin cloth. Engraved upon His body are the marks of His suffering, yet He is of noble appearance, with well-tended hair and beard.
In the center of the chancel stands an altar, on which rests the Holy of Holies, and around which are arranged, in a semi-circle, the above-mentioned three windows. In this composition of the altar-space in the basilica, then, what is our attention directed towards?
First, in the Crucifixion group, like the two frescoes on the left and right-hand walls, there are elements which are, to everyday experience, very unusual, even startling. For the Crucified One, wearing instead of the Crown of Thorns--a golden crown, not only seems--placed in midst of the great portal with over-long extended arms--to soar rather than hang but, also, His figure is much larger than those of the two supporting figures; it is also much larger than life size.
Now the posture of a man with excessively long, out stretched arms, facing frontally before a great portal can mean one of two things: 1 ) that he is stretched upon a Cross and nailed fast to place from where he cannot move, and cannot do otherwise than stay in that posture; or else 2) that he is guarding the portal before which he stands, preventing the intrusion of all who approach. In the first case, we have to do with a Crucified One, and indeed the great Figure is nailed to a dark, heavy Cross. In the second case we have to do with a Gate-keeper, and indeed the great Figure stands before a great portal.
What is the great Figure in the great portal guarding? Here in the basilica, the great Figure stands before an otherwise empty room with a colorless, curved background out of which three lights radiate; the source of the light, the one and the same source of all, being outside the curved walls. Let us allow these images to pass by our mind's eye once again; the great portal to an empty room, a colorless wall-curvature forming the boundary to this room, three windows in the curvature, through which One light streams in from outside...
If one wanted to describe a space--not a 'physical' space, nor a soul or 'astral space', nor the place where angels and beings of the higher hierarchies dwell (called 'lower Devachan' or the 'spirit-world' or 'heaven')--but that space which is found behind, beyond or above the physical, soul and spiritual worlds, thus containing no beings or things at all, but formed instead by the in-shining light of the One Godhead--and which can l)e called the Father's House, the Three-in-One, or the Mystery of the Trinity--if, in other words, one wanted to describe a space in which, empty of all creatures, the Mystery of the Creator, the Triune God is celebrated, then could there not appear before the eyes of the seeker the picture of an empty room, bounded by a curved wall, pierced and illuminated by three lights coming from one and the same source outside the curvature? Be that as it may, this interpretation explains why the Crucified One is to be found before a high portal, and it allows us to speak of Him as the 'Guardian of the Great Gate' or the Greater Guardian of the Threshold to the Mysteries of the Trinity.'
Thus, there are three Guardians, and the composition of the altar-space of St. Michael's Basilica introduces this reality to our eyes. It leads us to the gate of death, before which the Soul-Weigher watches, who is responsible for deciding which individualities or qualities may obtain entry into the spiritual world, and which must remain behind. It leads us to the gate of birth, over which the Guardian of Birth watches. Here the Annunciation takes place, which shows us the state in which the human soul must be in order that the spirit may reveal itself, that is, descend. And it leads to the Great Gate with the Greater Guardian holding his arms outstretched to prevent the entry to all who wish to pass.
In contrast to the two other guardians, the Greater Guardian's NO is categorical. His bearing, with widely outstretched arms and hands nailed fast signifies that he cannot or will not allow anyone to enter, even if he so wished. He does not, like the lesser Guardian at the Threshold of death, judge between the authorized and unauthorized, between those worthy and those unworthy of entry, rather he denies everyone an entry who reaches the Great Gate. The deeper secrets of the highest realms of being--the mysteries of the Trinity-- remain hidden to human knowledge even when a man has been allowed entry into the soul and spiritual worlds. This fact is revealed by the Greater Guardian. But why does he deny entry past the GreatGate, why does he relentlessly protect the highest realms of existence ?
In order to answer this, we have to ask ourselves what would happen if the Guardian were to leave his place and if the gate leading to the highest reams of existence were open to human cognition? But we may argue, the greater Guardian cannot leave his position, he is nailed fast to it, he is crucified! Yes, the greater Guardian is held fast to his place. He is at the same time prisoner and warden, powerless and almighty, Crucified One and King.
Let us consider for a moment how for intuitive nowledge there exist not only images below, but for every image below there exist archetypes above. For just as there are to be found here below events of spiritual-moral import, of which the most significant was the Event of Golgotha, so also there are events of spiritual-moral importance above, of which the most significant was the Crucifixion of the Logos. For when the Logos-made-flesh was crucified on earth below, so too was He crucified in heaven. The Cross in the earthly realms of time was preceded by an eternal Cross in the Spirit. The simple folk of Altenstadt intuitively perceived that behind the Crucifixion on Golgotha, there stands the King who guards, as Crucified One, the Great Gate to the Mysteries of the Trinity. Therefore they named the wood-carving in Altenstadt, not the Crucified One or the Man of Sorrows, but the benevolent title of The Great God of Altenstadt.
But while the Greater Guardian hovers, as Crucified One, before the gate to the highest Mysteries of Being, illumined by the three lights coming forth from one source, He shows us that His refusal to us of knowledge of and participation in the highest Mysteries, is both categorical and limited, absolute and relative. For inasmuch as He, irradiated by the three lights, hovers in the midst of the space formed by the gate and the curved wall, He refuses entry into the Mysteries and reveals them at the same time in His own Person. The Mysteries of the Trinity thus remain hidden from men as long as the Greater Guardian stands before the great Gate, and at the same time He reveals these Mysteries in His own Person--also, as long as He stands before the great Gate. The Crucified One is the only way by which the threefold light of the One God is revealed to the creatures in the world. At any rate, this is what the composition of the altar-room of the basilica proclaims, in agreement with the prologue of St. John's Gospel: "No man hath seen God at any time: the only begotten Son who is in the bosom of the Father, He hath declared H im" (1.18). And declared Him, we would add, through the Cross. But why the Cross? Why should it not be declared through His omnipotence or through His omniscience? Because there exists something greater than power and higher than wisdom, and this is love. And love is indissolubly bound up with renunciation and sacrifice, that is, with the Cross.
What love, real love, exists which is not bound to sacrifice? Parental love, one could answer, for it happens automatically and instinctively. But does not the love of parents for their children demand sacrifice of dearly-loved habits and inclinations? For every sacrifice of time, of plans, every control of impatience and each overcoming of personal moods and wishes is a nailing-fast--is a gesture of sacrifice for the child.
The love between man and wife, it could be argued is purely instinctual. But love, real love between two people, is it not a sacrificing and a forgiving, an enduring and tolerating? Does it not demand that we nail down and overcome those desires which float in unfaithfulness beyond the one loved being? Is our love not measured by the amount of tolerance, forgiveness, and patience we can offer? And does this consideration and faithfulness not reflect the insight that only by this means can the loved one flourish? Do we nail down with every loving gesture our egoism, our desire to assert our own personality? Are the virtues of love not the flowers, as it were, which blossom on the Cross where our faults are nailed fast?
Love, every form of real love, is the fertile soil and fruit of sacrifice. Love chooses the Cross, because only through this means can it really be born into existence and live in the world.
If you, dear reader, wished to express your love for another person by a gesture, would you not choose that of an affectionate embrace? And if you wished to proclaim your love for the entire creation, would you not, like Schiller, call out: "Be embraced, millions, in this kiss for the whole world?" How much more does the Godhead, who is Love itself, long to lovingly embrace the whole of creation!
There exists a statue of the Crucifixion in the Neumunster Church in Wurzburg, dating from the 14th century, which shows this gesture of love of the crucified God-Man. For the arms of the Lord are not nailed to the wood of the Cross, although there are nails piercing the hands; the arms form, rather, the gesture of a loving embrace.
The Godhead longs to lovingly embrace the world, indeed. But in St. Michael's Basilica, we see the crucified God, whose arms and legs, pierced through by nails, are fixed to the Cross! Why? Because, in fact, the Lord has sacrificed His loving embrace of the world, although it is His greatest concern--if we follow the Wurzburg representation. Much greater than our human love is the love of God for the Earth and its creatures, for He bias let the world loose into freedom, by withdrawing from her his embracing, protecting arms and letting them be nailed fast. Respect for the freedom of men, love for that freedom which enables their being's core to unfold and speak, this love is so incomprehensibly great that it seems God renounces every other revelation of His love than that of the Cross. He allows the nailing fast of the arms which want nothing else but to embrace each of His loved beings in the world. Can there be a greater, deeper, maturer love than that which allows the loved one entire freedom and waits, nailed-fast, for the loved one to turn to Him who waits there in complete trust and faith, in greatest hope and deepest love?
To wait--that means, to crucify your own desires and personal wishes--to nail fast all striving to take from the other person by means of power or cunning what he perhaps will eventually in freedom give. Only through freedom can love really come into being, because only freedom makes it possible for the loved one to return the lover's love. Freedom is the way by which love reaches its goal. What greater miracle is there, than for another, out of his innermost \y freedom, to turn to the lover and returns his love--or, what greater desolation than unreturned love! He who has all Power and is the Almighty, who could have held everything fast in the embrace of his loving heart, He renounces this power. He remains mighty, the mightiest of all; that is why He wears the golden crown. But He has renounced the use of this power. He cannot move his arms or legs, for He is crucified. Freely He has chosen the Cross, until the very last loved being has freely returned His love.
The renunciation of force, even well-intentioned force, is essential for the realization of love. For not only does it reveal my love for another but it also makes possible the birth of the other's love. Platonic love does not consist in sacrificing the sphere of sensuality and pleasure, or in seeking happiness in renunciation but rather, out of love for the individuality of the other, in renouncing the desire to hold them fast in embrace, to enclose them within bounds--and thus to allow the beloved the inner freedom to love the lover with the same love in return. The fulfillment of Platonic love is the birth of the 'Yes' which the beloved gives to the lover out of inner freedom. It is the offering up of one's own standpoint, as well as the fulfillment of individuality in the 'we' spoken by two free souls. Passionate love, on the other hand, which would hold the other fast, leads to the loss of freedom by the loved one and therefore to the imprisonment of his individuality.
If, loving your beloved with all the strength of your soul and with the need to express this love in an embrace, you then renounce this expression, the result will be a more profound knowledge of the beloved, just as he will also have of you. This is a new platonic formula: And they knew each other which may then takes the place of the old formula And he knew his wife. For a love in which the lovers, although they desire each other renounce the realization of their desire although they actually could satisfy it, such a love makes possible a deeper revelation of love.
As we have said, true sacrifice is offered through inner freedom. It consists not in the suppression of desires and passions, but in raising our eyes to a higher revelation of love. Suppression is a sign that one is unable, for some reason, to give rein to one's desires and passions, but wishes to do so. A man who is led by his moods and desires is not acting freely. He is reacting. Equally, a man is not free who is suppressing his desires in order, for instance, to function within a group. Not until the point is reached where reacting and functioning stop, does the realm of freedom and of love begin--there real action begins. Thus we have found an axiom of moral logic: real action is always moral and it is always bound together with sacrifice, with the renunciation of reacting and functioning.
Morality is not of this world. The good can only live in this world when men create a space for it, that is, when they sacrifice a piece of the world where mere reacting and functioning thrive, and so contribute to the possibility of something coming down out of the world of spiritual activity into the empty space that has been created. For the opposite of morality is automatism. Without morality the world would resemble a perfectly functioning automaton, a masterpiece of technical precision and functioning. But how cold our earth would be, how bleak, empty, without life and love!
Morality, the realm of freedom and of love does not stem from this world. All morality stems from a higher world. Everything that is done, with heart and head together, bears witness to this soul-spiritual world. Every moral deed is a piece of spirit birth, is a small step in the descent of the Heavenly Jerusalem. But every day unnumbered deeds are done from the heart, and the birth of morality takes place. Every loving gesture of a mother or father to their child is a contribution towards this spirit-birth. Each small sacrifice, each renunciation of one's own for the good of another is a step toward the realization of the heavenly Jerusalem! Yes, (one could say in amazement), the world is full of morality then! Every day the birth of the spirit takes place! Yes, daily morality is born into the world. Daily, the moral sun rises.
And because this is so, because morality dwells in the world, in the love of parents for each other, in the love of parents for their children, in the love of neighbor, because heartfelt sacrificial actions are performed daily for the sick, the poor and the suffering, therefore the earth has a future, therefore it will not go under but will live and be transformed, in spite of all the prognostications of the Last Days, of doom and approaching disaster! For the world, in places where there is stillness--in the hearts of mothers, of fathers, of lovers, of the merciful--is full of love, full of morality and full of the future. For the world lies not only in the throes of death, but also in the pains of birth. Death and birth take place simultaneously in her. And as long as there is morality in the world, there will also exist a hope and a tomorrow!
Thus let us return to the great Guardian who looks downward to the earth, at every single human being with profound anxiety and at the same time immeasurable love, mercy and hope. Anxiety, that man may forget his true origin and his earthly task in the world of functioning and reacting. Hope, that man may look up towards Him with the same love with which He looks down upon them, and that they may then bear that love and mercy, which the Great Guardian cannot bear down himselfbecause He is crucified, into the world of reacting and functioning. For the Religion of men is the Triune God which reveals itself to him in and through the Crucified One, and the religion of spiritual beings and of God is Man, as in his deepest human essence he is also revealed in the Crucified One.
God and Man at once--God-Man--in Him meet together God's goal of creation and Man's ideal. And because He is at once goal of creation arid ideal--therefore he guards the great Gate until even the last unhappy and suffering person is redeemed. And his whole posture and his whole facial expression seem to say to the man who stands before Him:
Look at me, see how immeasurably high I stand above all that you up to now have made of yourself. You have striven till today as an isolated person, now enter into the whole, so that you may bring into the supersensible world not only yourself, but all that there is in the sense world. With My Being you may one day be united, but I cannot be happy, so long as there exist miserable people
(Steiner, Rudolf. Knowledge of Higher Worlds and Its Attainment)
And that is the essence of His Crucifixion: that Man may carry up to the spirit what is unredeemed and which He, for the sake of the freedom of creatures, cannot carry up.
When this meaning of the Crucifixion has been understood, then one knows that the Godhead has renounced the right to interfere directly in earthly destiny. And to the question: How can God allow evil, how can he allow horrible things to happen on earth, how can He be silent in the face of war, starvation, pestilence and atrocities? If there were a God, would He not prevent all that? The answer to these questions is to be found on the Cross: God must be silent until men are there to carry on His work. For He has renounced the use of His almighty power. He is crucified.
How then does the great Guardian, who is crucified, who has renounced the use of His power, lead creation to its goal? How does He lead humanity to the realization of their Ideal?
Under the Cross, to left and right of the Great Guardian, two figures are standing before an altar containing the Holy of Holies, at which the service of the Mass is celebrated--the Transubstantiation of Bread and Wine.
Let us first look at these two figures. The one, Maria, has laid her slightly bent head against her folded hands. This suggests the eurythmic figure of Rudolf Steiner denoting Devotion, in combination with the soul-gesture I feel with you. Compassionate devotion, this is one way of remembering the Cross of Golgotha and preserving its message. And it is the Church which, in the world, (through devotion and prayer) reminds us of the Cross which stood on Golgotha. And just as you can find in every church the Cross and the Crucified One, so you can also find there Maria as protectress and mother of the Church. The other figure, John, rests his head on his right arm while his left arm holds the hem of his cloak. Here another eurythmic figure is suggested: the gesture of Knowledge. And it is primarily the Grail stream and Esoteric Christianity which has fostered and preserved the knowledge of the cosmic significance of the Crucifixion and of the transmutation of the ignoble into the noble. Devotion and knowledge, Church and Grail, exotericism and esotericism, religion and mystery-school. Much has been said and written about these polarities, and doubtless much will be said and written about them in the future. But what we are attempting in these Hermetic considerations, is not an intellectual contribution to an ongoing debate. What we are attempting here is a new way of seeing things--of seeing them in the light of the Cross which stands behind these polarities. And when we try to look at them from this aspect, when we look at the above-mentioned polarity in the light of the Cross, how does it then appear?
At one pole lies the Church: It celebrates the Son of Man, Jesus, in whom was the Christ, who was crucified, died and was resurrected. And the other pole, Esoteric Christianity, studies and celebrates the mysteries of the Logos, the secrets of the Cosmic Christ. It looks to Christ who was in Jesus. But how often in history were the words spoken: Your Christ is not our Christ! .And the scripture was fulfilled: 'They parted my garments and over my cloak they have cast lots, to whom it should belong" (John 19.24) How often were physical and intellectual burning-pyres made, to eliminate and destroy the supposed antagonist!
And yet Maria and John stood together under the Cross--both streams issued forth from the Cross--and He who was crucified said "Woman, behold thy Son! Son, Behold thy Mother!" (John19.26-7) Is there a closer relationship which can exist on earth than that between mother and child, between the one who becomes two, and the child whom she brings forth from herself? Indeed the mother cannot herself be the son, nor the son the mother, and so the church can never be the spiritual school, nor spiritual school be the church. But just as the son is nourished and kept alive and protected by the mother, so, on the other hand, the son is the fulfillment of the mother's hopes and goals. Thus the church upholds the life of Mother Church's hopes. Never will the true son push aside the mother, or wish to put an end to her life. Rather, his effort will always be to revere and love his mother. And never will the true mother deny her son, nor wish to destroy and eliminate him!
Truly, there has been no lack of arguments and reasons for reciprocal reproaches from both sides! But has the time not come to remember the Cross, from which both streams spring forth and continue to flow? The cross, upon which the Crucified One continues to wait for his Word to be fulfilled: "Woman behold thy Son! Son behold thy Mother!"
For whether the Crucified One is regarded as the microcosmic God-Man, the nearest in earthly life to every man or, as the great Guardian of the gate to the mysteries of the Trinity--whether he awakens and warms conscience within our souls, or whether he is crucified on earth or in heaven, He remains still the same and Only One, the love and life of both: of the Church and the Spiritual School. There is one source, a common origin for esoteric and exoteric Christianity: the Cross and the Crucified One. And if the fount divides into two streams in order to water the whole land--the intellectual and soul-feeling regions, yet, the two streams should always be conscious of their common source, which is for both, content and substance.
In the world, however, we find only too often, either knowledge or devotion. For one group have the altar and the Sacrament, and there with the mystery, but they understand little or nothing of what they devoutly believe and what is entrusted to them. They do not trust the capacity of the human spirit to comprehend ever more deeply what the mystery is. The human spirit is too feeble to understand the mystery!, they say. Let us bow before the Incomprehensible ! Let us sacrifice the intellect.
But this, our intellect, the other group will respond, is sprung from the Logos, as the prologue to St. John's Gospel assures us--how then should it not understand the Logos and its mysteries, that is to say: its own origins, its own substance? The transformation of our formal logic into its own original moral logic, of the horizontal into the vertical--that is the true sacrifice of our intellect, for that leads to a resurrection into moral logic, into vision. That is the message of the Soul-Weigher, of the Archangel Michael.
So it may be that the other group have the knowledge, but they fear the mystery. They do not wish to kneel and serve at the altar of humility and become beggars for the life-giving spirit. They understand, indeed, the Cross and the sacrifice, but do not take it upon themselves. A knowledge without the Cross, however, is a powerless knowledge! For knowledge of the spirit is a fruit of the mystery. It exists thanks to the Cross. And only when a community accepts the Cross can it find its way out of torpidity and dogma, so that new knowledge may be added to the already entrusted truth.
The knowledge achieved through the mystery is more than purely human knowledge. It is the revelation of the spirit on high. The birth of moral logic is the birth of a spiritual-moral power--this is the message of the Guardian of Birth, to whom the Annunciation comes: Maria-Sophia. And because the mysteries of death (of ascent) and the mysteries of birth (of descent), because knowledge and revelation, science and mystery-wisdom issue from the same source and flow together in the same Secret, because on the Cross of the Great Guardian ascent becomes descent, and descent becomes ascent, therefore Christian Hermeticism recognizes both death and birth, science and revelation, knowledge and mystery, thinking and devotion. In other words, the motto of Christian Hermeticism is: Michael-Sophia in Nomine Christi. Christian Hermeticism acknowledges the gate of Death and the gate of Birth, and the relationship between them which exists through the Gate of Life.
Let us look further at these relationships from two points of view, the way of esoteric, Johannine Christianity and that of Marian Christianity or the Church. The human seeker for spiritual knowledge passes through the gate of death and enters into the spiritual world. There he or she meets the Great Guardian at the Gate of Life where the Mystery of Transubstantiation--as an inner turning from death (from ascent) into birth (into descent)--occurs. The Great Guardian through his sacrifice and example, moves the soul to take on a new earth-life (or a continuation of one) in order to help to realize the ideals of humanity, that is, to cooperate in the sense-world for the transformation of all ignobility into nobility. This is the way of esoteric, Johannine Christianity.
One can also look at the relationship this way: A man enters through the gate of birth into the altar-room. Here the space bcomes an actual physical place, and the Great Gate with the Crucified One appears before the physical eyes as image and reminder of the Mystery of Golgotha. The transformation which takes place in the human seeker at the sight of the Crucified One, evokes a readiness to turn from the mere automatism of existence towards all that which is difficult and painful, all that which is indissolubly bound up with death in this life on earth. The soul develops a readiness to do this, as the Great Guardian, the Ideal of mankind was ready to do it, when He took sorrow, suffering, and death, that is, the Passion upon Himself. The transformation which happens in the seeker at this turning point--the awakening of the will to take up responsibility and cooperate in the work of the Great Guardian in transforming suffering, sorrow and death--this is a moment of Resurrection. And this is the way of Marian (Church) Christianity.
But the Great Gate is not only that of the memory of the great Ideal of mankind, nor is it only the portal to Life. Through these experiences, a human being not only takes up the impulse for a new life on earth (the impulse to follow the Great Guardian, as far as he can, in taking up the cross) nor only an impulse to deepen his own conscience, that is--an awakening call to his conscience to take on responsibilities on earth--but the Great Guardian also gives him the power and strength to actually carry out his undertaking. He Himself enters into the human being who follows Him.
How? Here we are led to the center of the deepest mysteries of Christianity, to the altar on which resides the Holy of Holies, to the Mystery of ransubstantiation. We can only offer a few thoughts about this that are pertinent to our theme.
In the course of every Transubstantiation, when at the end the believers say, Thy Death, 0 Lord, we proclaim and Thy Resurrection we praise, until thy earnest in Glory! It is here that the sacrificial death of the Lord takes place anew; just as in every Communion a portion of the Resurrection of the Lord takes place in ones own soul. And the bearer and the place of this mystery is physical matter. For only in the physical can one die, so earthly matter is the only place where the Resurrection can be experienced. Therefore it is physical matter, Bread, which is transmuted and enters into the communicant. And when death takes place in physical matter, when spirit dies into it, then matter becomes the bearer of the spirit. Matter then bears a force within it which she owes to the Crucifixion; she becomes, right into her very substance, bearer of the spirit. And when the fleshy body, in Communion, takes in this spirit-bearer, the physical force which holds our physical body together is transmuted. It also becomes moral. Through the prisma of the Crucified One, therefore, the Being of the Trinity radiates into the communicant and unites itself with him:
The Father brings moral power into the physical body,
The Son awakens conscience in the soul,
The Spirit streams life into the human spirit.
The way of mankind through birth and death will more and more become the Path by which mankind finds the Great Guardian. For the history of mankind passes God by and becomes aimless without the Mystery of the God-Man, the Crucified One. But the stream from birth to death can be permeated with divine life when on his life's path, a human meets with and partakes of the Mystery. Then the powerless One becomes mighty: then the Crucified One becomes the Crowned One!
END OF PART III