From his clairvoyant reading of the Akashic Record—the cosmic memory of all events, actions, and thoughts—Rudolf Steiner was able to speak of aspects of the life of Jesus Christ that are not contained in the four biblical Gospels. Such research can be spoken of as a "fifth gospel." After an intense inner struggle to verify the exact nature of these events, and checking the results of his research, Steiner describes many detailed episodes from the Akashic Record.
This new edition has been retranslated and features six lectures never before in English.
Text: English, German (translation)
--This text refers to an out of print or unavailable edition of this title.
About the Author
RUDOLF STEINER (1861-1925) became a respected and well-published scientific, literary, and philosophical scholar, particularly known for his work on Goethe's scientific writings. At the beginning of the twentieth century, he began to develop his earlier philosophical principles into an approach to methodical research of psychological and spiritual phenomena. His multifaceted genius has led to innovative and holistic approaches in medicine, philosophy, religion, education (Waldorf schools), special education (the Camphill movement), economics, agriculture (biodynamics), science, architecture, and the arts (drama, speech and eurythmy). In 1924 he founded the General Anthroposophical Society, which has branches throughout the world.
Rudolf Steiner (Feb. 27, 1861-Mar. 30, 1925) was born in the small village of Kraljevec, Austria (now in Croatia) in 1861 and died in Dornach, Switzerland in 1925. In university, he concentrated on mathematics, physics, and chemistry. Having written his thesis on philosophy, Steiner earned his doctorate and was later drawn into literary and scholarly circles and participated in the rich social and political life of Vienna.
During the 1890s, Steiner worked for seven years in Weimar at the Goethe archive, where he edited Goethe's scientific works and collaborated in a complete edition of Schopenhauer's work. Weimar was a center of European culture at the time, which allowed Steiner to meet many prominent artists and cultural figures. In 1894 Steiner published his first important work, Intuitive Thinking as a Spiritual Path: A Philosophy of Freedom, now published as one of the Classics in Anthroposophy.
When Steiner left Weimar, he went to Berlin where he edited an avant-garde literary magazine. Again he involved himself in the rich, rapidly changing culture of a city that had become the focus of many radical groups and movements. Steiner gave courses on history and natural science and offered practical training in public speaking. He refused to adhere to the particular ideology of any political group, which did not endear him to the many activists then in Berlin.
In 1899, Steiner's life quickly began to change. His autobiography provides a personal glimpse of his inner struggles, which matured into an important turning point. In the August 28, 1899 issue of his magazine, Steiner published the article "Goethe's Secret Revelation" on the esoteric nature of Goethe's fairy tale, The Green Snake and the Beautiful Lily. Consequently, Steiner was invited to speak to a gathering of Theosophists. This was his first opportunity to act on a decision to speak openly and directly of his spiritual perception, which had quietly matured since childhood through inner development and discipline. Steiner began to speak regularly to theosophical groups, which upset and confused many of his friends. The respectable, if often radical scholar, historian, scientist, writer, and philosopher began to emerge as an "occultist." Steiner's decision to speak directly from his own spiritual research did not reflect any desire to become a spiritual teacher, feed curiosity, or to revive some ancient wisdom. It arose from his perception of what is needed for our time.
Rudolf Steiner considered it his task to survey the spiritual realities at work within the realms of nature and throughout the universe. He explored the inner nature of the human soul and spirit and their potential for further development; he developed new methods of meditation; he investigated the experiences of human souls before birth and after death; he looked back into the spiritual history and evolution of humanity and Earth; he made detailed studies of reincarnation and karma. After several years, Rudolf Steiner became increasingly active in the arts. It is significant that he saw the arts as crucial for translating spiritual science into social and cultural innovation. Today we have seen what happens when natural science bypasses the human heart and translates knowledge into technology without grace, beauty, or compassion. In 1913, the construction of the Goetheanum in Dornach, Switzerland began. This extraordinary wooden building took shape gradually during the First World War. An international group of volunteers collaborated with local builders and artisans to shape the unique carved forms and structures designed by Steiner. Steiner viewed architecture as a servant of human life, and he designed the Goetheanum to support the work of anthroposophy drama and eurythmy in particular. The Goetheanum was burned to the ground on New Year's Eve, 1922 by an arsonist. Rudolf Steiner designed a second building, which was completed after his death. It is now the center for the Anthroposophical Society and its School of Spiritual Science.
After the end of World War I, Europe was in ruins and people were ready for new social forms. Attempts to realize Steiner's ideal of a "threefold social order" as a political and social alternative was unsuccessful. Nevertheless, its conceptual basis is even more relevant today. Steiner's social thinking can be understood only within the context of his view of history. In contrast to Marx, Steiner saw that history is shaped essentially by changes in human consciousness changes in which higher spiritual beings actively participate.
We can build a healthy social order only on the basis of insight into the material, soul, and spiritual needs of human beings. Those needs are characterized by a powerful tension between the search for community and the experience of the human I, or true individuality. Community, in the sense of material interdependence, is the essence of our world economy. Like independent thinking and free speech, the human I, or essential self, is the foundation of every creative endeavor and innovation, and crucial to the realization of human spirit in the arts and sciences.
Without spiritual freedom, culture withers and dies. Individuality and community are lifted beyond conflict only when they are recognized as a creative polarity rooted in basic human nature, not as contradictions. Each aspect must find the appropriate social expression. We need forms that ensure freedom for all expressions of spiritual life and promote community in economic life. The health of this polarity, however, depends on a full recognition of the third human need and function ó the social relationships that relate to our sense of human rights. Here again, Steiner emphasized the need to develop a distinct realm of social organization to support this sphere one inspired by the concern for equality that awakens as we recognize the spiritual essence of every human being. This is the meaning and source of our right to freedom of spirit and to material sustenance.
These insights are the basis of Steiner's responses to the needs of today, and have inspired renewal in many areas of modern life. Doctors, therapists, farmers, business people, academics, scientists, theologians, pastors, and teachers all approached him for ways to bring new life to their endeavors. The Waldorf school movement originated with a school for the children of factory employees at the Waldorf-Astoria cigarette factory. Today, Waldorf schools are all over the world. There are homes, schools, and village communities for children and adults with special needs. Biodynamic agriculture began with a course of lectures requested by a group of farmers concerned about the destructive trend of "scientific" farming. Steiner's work with doctors led to a medical movement that includes clinics, hospitals, and various forms of therapeutic work. As an art of movement, eurythmy also serves educational and therapeutic work.
Rudolf Steiner spoke very little of his life in personal terms. In his autobiography, however, he stated that, from his early childhood, he was fully conscious of the invisible reality within our everyday world. He struggled inwardly for the first forty years of his life not to achieve spiritual experience but to unite his spiritual experiences with ordinary reality through the methods of natural science. Steiner saw this scientific era, even in its most materialistic aspects, as an essential phase in the spiritual education of humanity. Only by forgetting the spiritual world for a time and attending to the material world can new and essential faculties be kindled, especially the experience of true individual inner freedom.
During his thirties, Steiner awakened to an inner recognition of what he termed "the turning point in time" in human spiritual history. That event was brought about by the incarnation of the Christ. Steiner recognized that the meaning of that turning point in time transcends all differences of religion, race, or nation and has consequences for all of humanity. Rudolf Steiner was also led to recognize the new presence and activity of the Christ. It began in the twentieth century, not in the physical world, but in the etheric realm of the invisible realm of life forces of the Earth and humanity. Steiner wanted to nurture a path of knowledge to meet today's deep and urgent needs. Those ideals, though imperfectly realized, may guide people to find a continuing inspiration in anthroposophy for their lives and work. Rudolf Steiner left us the fruits of careful spiritual observation and perception (or, as he preferred to call it, spiritual research), a vision that is free and thoroughly conscious of the integrity of thinking and understanding inherent in natural science.
This review is from: The Fifth Gospel: From the Akashic Record (Paperback)
Thanks to the capabilities Rudolf Steiner we now have new insight into the secret life of Jesus of Nazareth, from his youth to adulthood.
According to Steiner we have the right to know about certain hidden aspects of Jesus's life that are currently unknown by humanity. This all by the reading of the "memory of nature", the Akasic Records (often mentioned by Hinduism and Esoteric authors).
Steiner mentions that anyone can access the Akasic records if well prepared and says that in order to understand the Four Gospels of the New Testament one needs the Fifth Gospel to explain them. This is similar to the Gnostic Doctrine given by Samael Aun Weor who goes further in describing other details of the life of the man from Galilee, such as his travels to Egypt and him having a secret priestess wife. (see ch.33 of The Perfect Matrimony)
It must have been a tremendous sacrifice and ordeal for Steiner to reveal to the public throughout these 5th Gospel lectures all that he saw about Jesus Christ. He must have faced great slander and opposition because the public really only knew and still only knows about Jesus from the Bible and nowhere else!
I would seriously consider looking into this series of lectures if you are open minded to the fact that Jesus was in fact a revolutionary figure with a great mission and holding great responsibility for the future of the earth. This topic is actually examined in further consciousness in Steiner's cornerstone book "Christianity as Mystical Fact".
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This review is from: The Fifth Gospel: From the Akashic Record (Paperback)
In the book are recorded some 'behind the scenes' insights of some events recorded in one, or more, of the Four Gospels documented in the Bible. Specifically what the role of Christ was in those events. Events lectured about by Rudolf Steiner;
- Temptation by Lucifer, Lucifer and Ahriman, and then Ahriman. This temptation is recorded in Matthew 4 (visited by 40 days and 40 nights in the wilderness, where Christ was tempted 3 times).
- Experiences on the way from the Jordan (after the Baptism) and into the wilderness. Experiences in which Christ met people who were influenced by Lucifer and Ahriman. Christ recognized them from having seen them at the gates outside Essenes communities (Lucifer and Ahriman could not enter because of the way Essenes had spiritualized themselves, had strict diets (no alcohol or meat etc.)).
- Experiencing 'Our Father' cosmicly and how Jesus changed it to and Earthly form of 'Our Father' that was more suited for people at that time.
- The 3 times Christ had entered Earth to manifest as preperation for the Golgotha event.
- How most of the I of Jesus left just before the Baptism (and Christ being entered instead of that), and that therefore did not recognized people he met.
What I like about the lectures is that Rudolf Steiner discusses how Jesus 'suffered' - Jesus suffered to be aware that people were no longer connected to the spiritual world, and other experiences Jesus had while before he was entered by the Christ. Gives a more personal touch on how Jesus was, what he experienced, how he suffered for being so conscious and realizing that he was the only one who was so conscious and he was not able to converse about it with others - others were simply no longer in touch with spirituality. That process of recognizing that he was conscious of spiritual life, but others no longer were, and how it made him reflect on things and what he needed to do.
Besides from that the translation is very poor... really, really poor. That really weakened the book.
Another things is that there really isn't a whole lot recorded (from the Fifth Gospel). It is not a very in-depth book, but still offers some insight on certain events in Jesus' life -- and presence/activity of Christ in/during that life (and before, and after).
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