The Nathan Jesus

How was Jesus of Nazareth able so to experience the destiny of humankind and how did this experience bring with it the descent of the Healer? He carried within himself both a  comprehensive knowledge of the Zoroaster “I” and, united in his physical nature, the conscience of humankind and the third hierarchy. The fact that this conscience lived in his physical nature indicates its highest development.

Within itself, his astral body continued the inner impulse effected in it by the hierarchical being Jesus in his former union with the Christ. This astral body was made up of the condensed inspirations of the Archangel Jesus, who, while functioning as an angel, had in the past been interpenetrated by the Christ three times. The active aftereffects of this earlier interpenetration made the astral body of Jesus of Nazareth a body of “longing after Christ.”

On the other hand, the whole organization of this body (likewise the result of its participation in the earlier healing influence of Christ on humankind) participated fully in all human destiny. We could even say: In its upward flow, the astral body of Jesus was human longing: in its downward flow, human suffering.

No physical body could have borne such an astral body had the “I” living within it not possessed an unusual power of cohesion, and had its superhuman sensibility to shock not been balanced by a force able to return it to equilibrium. Because the Zoroaster “I” could give a wisdom-filled direction to the immense forces of the longings of the Nathan Jesus, the physical organisation was empowered to bear those longings; because the being of Buddha radiated into the astral body of the Nathan Jesus, the tranquil calm of Buddha flowed into the intensely agitated life of the soul.

This current of calm preserved the physical organism from destruction by a fiery excess of pain; the centralising Zoroaster force preserved it from congealing in an excess of longing. Thus the astral nature of the Nathan Jesus united within itself the greatest possible capacity for ecstasy – for expanding in purest self-surrender – with the greatest possible capacity for enstasy, or concentrated repose in the self. The first faculty made it possible to sustain the ordeal of the baptism in Jordan, that is to say, the absorption of the cosmic being of the Christ; the other gave proof of its power soon after, during the temptation in the wilderness.

The ether body of Jesus of Nazareth bore the innocent life spirit of the sister soul of Adam, and hence the forces of human youth bestowed the freshness of the first day of creation on every impulse in the soul of Jesus. When he spoke, he did so as only the most childlike child would be able to speak if it also possessed the most mature wisdom of the ages. The wisdom of the great Zoroaster shone in him with all the freshness of youth, without weariness, without the wounds of innumerable disappointments, and without the heaviness of soul that must be experienced and endured on the paths leading to such wisdom.

Experience leads to wisdom, but it wearies even souls. Therefore, from very early ages, the soul of Zoroaster had carried within itself the experience of the terrestrial history, but it surrendered that earthly experience to a soul that was without it. Thence the wonderful combination of the most mature wisdom arose along with the most childlike mind. Here was a man who could speak in such a way that not only did he speak the truth, but in speaking, restored the life that animated it on the first day of creation. Cosmic dawn lived in the great Western concepts of human destiny when he spoke during the time before the baptism in Jordan.

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The Nathan Jesus possessed an organism we could call an organism of love, as distinct from an organism of force that reverts to the centaur. The nature of the Nathan Jesus, however, is not exhausted by a study of his astral, ether and physical bodies. Something more belongs to the organism of every incarnate human being, something that envelops that being just as the bodies do. Every incarnate human being brings another kind of “body” that may be called a “karmic sheath”. This sheath is made up of the forces of good and evil, which are not rooted in the three human bodies but are drawn by past karma into one’s environment as a circle of influence, so to speak.

Nathan Jesus was an exception. He had no individual human karma from the past; thus his “karmic sheath” was very different from that of other people. Because he was without past individual karma, he was not surrounded by an individual karmic sheath, but by the karmic sheath of humanity as a whole. This meant, however, that a vast range of human impulses were active in his environment, born by spirit beings who represented them quite accurately.

These particular impulses were active around him, “making smooth the way” for the Christ within him. These impulses revealed themselves in the simple forms of “insight”, “the spirit of sacrifice”, and “penitence.” Later, st Paul – after being transformed by the presence of Christ – understood the scope of these impulses and described them as “faith,” “love” and “hope”.

Christ and Sophia, Jesus of Nazareth

 

Aphrodite’s Lovely Lips

Sodwana
Sodwana Bay, South Africa

The twice-born child threw back his head and laughed, his eyes just dancing as he took another draught. He turned to his deadly mistress and handed her the urn, at once feeling nothing but deepest desire.

“Wet your lovely lips and hark at this.”

She raised the earthen urn to her sweet, pink mouth and a murmur of surrender left her lover. “Oh fair-breasted Queen of my most erotic dreams. He may become a poet, my proud brother, but sure as day is night he is no lover.“

She took a second sip as he kissed her milk-white throat. Her voice was mocking, as ever. “Poor Dionysus, has your wine gone bitter! Who better than Apollo, voice of all reason, to relay the will of God to man?”

“Oh – daughter of the white-flecked foam – would you really prefer that braggart’s endless rationing to immortal death from too much loving?” His mouth fell down upon her breast, warm and soft as velvet beneath the silky, see-through dress.

Her eyes glazed over with lust. “You play to your strengths, I’ll grant you that; but what if death holds no temptation, even if the manner of dying might so much?”

“Pearl of Poseidon’s sea, how cruel that you pretend not to see. Do not all fair females of the universe have an inner understanding of my mystery?”

“You are a sly, uncontrollable creature and half of my self is now enthralled as I await your meaning! Come now, whisper your sweet nothings in my shell-like ear!”

“Nothing that is definable in words except – perhaps – immortal or invincible. Now show me that your body has a heart.”

“And why would I have a heart, foolish being, when such a thing was made to just be broken! Beware, now. My age-old son – the wholly unconquered warrior – stands poised right above you with his deadly, love-tipped arrow. One more stolen kiss and you, Dionysus, shall be blighted for your eternal life by the lust of Aphrodite, abandoned to the web of Ariadne by this fatal charm.

He took from her the urn and drained it to a drop. “If there is a thorn on this rose, then smite me with it now, your highness, so I can bleed and watch you leave.”