In the Christ-experience is to be seen a definite stage of initiation. When the Mystic of pre-Christian times passed through this Christ-experience, he was, through his initiation, in a state which enabled him to perceive something spiritually,—in higher worlds,—to which no fact in the world of sense corresponded. He experienced that which surrounds the Mystery of Golgotha in the higher world. If the Christian Mystic goes through this experience by initiation, he at the same time beholds the historical event which took place on Golgotha, and knows that in that event, enacted within the physical world, there is the same content as was formerly only in the supersensible facts of the Mysteries. Thus there was poured out on the Christian community, through the "Mysteries of Golgotha," that which formerly had been poured out on the Mystics within the temples. And initiation gives Christian Mystics the possibility of becoming conscious of what is contained in the "Mystery of Golgotha," whereas faith makes man an unconscious partaker of the mystical stream which flowed from the events depicted in the New Testament, and which has ever since been pervading the spiritual life of humanity.
FOOTNOTES:
[4] The great initiates raised themselves through initiation up into the sphere of the Logos and carried this Logos influence with them in their human life. The fundamental difference between them and Jesus was the fact that the Logos in the course of its evolution individualised itself into One Divine Individuality who descended into Jesus of Nazareth at the Baptism, and so that the Logos manifested its whole Divine individuality through the personality of Jesus as far as it was possible to express Divinity by human means. Such was the unique character of the Christ Jesus.
VII[ToC]
THE GOSPELS
The accounts of the life of Jesus which can be submitted to historical examination are contained in the Gospels. All that does not come from this source might, in the opinion of one of those who are considered the greatest historical authorities on the subject (Harnack), be "easily written on a quarto page."
But what kind of documents are these Gospels? The fourth, that of St. John, differs so much from the others, that those who think themselves obliged to follow the path of historical research in order to study the subject, come to the conclusion: "If John possesses the genuine tradition about the life of Jesus, that of the first three Evangelists (the Synoptists) is untenable. If the Synoptists are right, the Fourth Gospel must be rejected as a historical source" (Otto Schmiedel, Die Hauptprobleme der Leben Jesu Forschung, p. 15). This is a statement made from the standpoint of the historical investigator.