Threefoldering: Divine Trinity
The Divine Trinity Above all is the supreme Deity, the Trinity, the Father, the Son and the Holy Spirit, the highest Trinitarian divinity. The Father is the divine source from which all things were created. The uncreated, witnessing origin of all being. Everything that has come into being up to now is permeated by the Father principle, it fills the cosmos (B066, 4th lecture of July 30, 1922). Before we were born we lived in a spiritual, this spiritual is the source from which we have emerged. Into which we emerge from the Divine, we are1. In the pre-Christian initiation paths, in which man could connect with the divine, the ego moved into the Initiates. The ego, the then "inexpressible name of God", the Father Principle, moved into the human physical-etheric-astral organization as a connection with the Divine. The Father Principle unfolded the I in man. But in that man was connected to the earthly, opposing forces were at work in us, their work would bring our earthly being to an end, the physical body would have gone to such a disintegration, so that an ego-consciousness could not be developed. The creation is the son. The word that pervades all the world. The father begets the son. To heal human beings, this Son incarnated in a human body for three years. The Christ Principle was embodied in the human Jesus. Through this act, the physical body of man was brought to healing. In the human physical-etheric-astral-ego organization, the higher Christ I entered in order to bring man the possibility of a free I-consciousness. The higher Christ Principle relates to the human ego in the same way that the human ego relates to its astral body. The Christ-principle, the Son, the creation that has emerged from the Father and is one with him, has connected itself with the development of humanity (B066, 30 July 1922). The Christ, in whom he walked on earth as Jesus Christ during the event of Golgotha, heals our sickness. What we received from the Father in our development, what became ill through the effects of the opposing powers, is brought to us by the ego principle, the Christ the healing. In order to bring healing, the Christ, when he entered the bodies of Jesus of Nazareth, had to bring them to a complete transformation, that is, to a kind of destruction and restoration, that is, resurrection. The Son brings the person who has emerged from the divine Father principle, but who has fallen away from it, the way, which he can now lead again into the Kingdom of the Father as a free being, through the powers of love. In this way man saves his physical body by uniting himself with the Christ principle. The Christ Principle brings the ego to the free ability of self-consciousness. In that the Son at the event of Golgotha moved into the temple that he had newly erected, into the new Adam, into a new resurrection body of man, a free ascension to God the Father is also given to man. The Spirit brings the eternal goals of the gods to the surface. Even in an unillustrated and liberating way, it is the worldly thoughts that are the archetypes of being that emerge from the world and creation. The Holy Spirit, sent by the Father and the Son, lets the person, in whom the Spirit seizes the Spirit, come to full independent self-consciousness. The Father gives man the Being, the Son leads him to freedom and the Holy Spirit shows him the way back to the Divine. In this trinity of the divine, man became, is and will become. From the divinely spiritual world, from the cosmos, we have emerged so that we can say "In the divine, humanity is raised", through the action of the Son, who transforms the sick and dying, creation lives on so that we can say "In Christ, death will live" and through the Spirit, the Holy Spirit, it is given to man to develop to full free I-consciousness, so that we can say "In the Spirit, worldly thoughts awaken the soul" (all three see B067, "The Foundation Stone"). "... through the bodiless spirit, which is called the Holy Spirit, that is, the one without the body, which is what is meant by the word <holy>, without the weaknesses of a spirit living in the body, through this spirit we are resurrected in our being...". (B071, 13.4.1914). The Father, the being that has always been, the omnipresence that underlies everything. "... that which does not pass away and that which underlies what has come into being and what is passing away, that which does not exist in what has come into being and what is passing away in the ordinary sense, but subsists. We must distinguish existence from subsistence. ...that we bring this God the Father as the content of the necessarily eternal to the consciousness of our parish children." (B171, 15.6.1921). From this the new not-yet-existing, the creating creation emerges. "... that God the Father is the permanent and God the Son, Christ as the creative Logos, is the basis of what is the becoming and what, the becoming. Therefore, one must also seek the understanding of God the Father before the arisen one and the work of Christ in the arisen one." (B171, 15.6.1921). The beings of the Angeloi stand far above the human being, the human being can only understand with difficulty, an angelic being much higher stand the angelic beings of the 2nd and 1st hierarchy and above them is the divine Trinity of Holy Spirit, God the Son and God the Father. Man has no ideas and concepts to really approach these trinitarian beings intellectually. "People do not realize why people do not speak of God: Because no human concept can truly embrace the one in which we live, weave and are", (B105, 20.5.1913). Sample from the book "Mensch" Section on the threefold division
