\n\n
We are standing with the community of Sardis, which is a preview of our present cultural epoch, we are only in the first third of this 5th cultural epoch, there is still a lot ahead of us, the task of this epoch is to develop the Consciousness soul<\/strong>This means that we develop a different consciousness than in the Greco-Latin period, and even more so in the Egyptian period, a modern form of consciousness, a strongly developed object consciousness. The very sober rational thinking that exists only in our cultural epoch, the first half of the first third served above all to direct the consciousness outwards, to awaken to the sensual world and at the same time to awaken inwards in the rational world. This thinking that we have today differs from Greek thinking in that Greek thinking was still much more soulful, i.e. very closely connected with something emotional. Today, this is largely separate from each other, at least where we are at the height of development. Today, thinking - feeling - willing are three strongly separated soul forces, which used to be more connected with each other, i.e. the will was much more intelligent, without us being aware of it, feeling was always present in a certain way, more as an emotion in the background. Today we can separate that from each other. That has a plus and a minus.\n\nThe minus is that thinking can become very heartless, strictly logical according to numbers, data, facts, without compassion for nature, for fellow human beings, but it has the advantage that ideally it is not influenced by one's own feelings (sympathies\/antipathies), scientific approach, purely factual, it must not matter whether I like the results or not. But we also need this clarity of thinking in order to come to a conscious spiritual realisation, that is the next step that lies ahead of us, the task of the second half of the first third of this epoch, which must now be developed, to have an awareness not only of the sensual external world, but also of the spiritual world. Very concretely, that is, spiritual encounter with spiritual entities.\n\nThis begins with learning to consciously experience ourselves as spiritual beings, not only speculating philosophically about what the spirit of man could be, but coming to a very concrete spiritual experience of our own ITS. This is prepared in stages in human life. In the third year of life, the child says I to itself for the first time. If one experiences the moment consciously, it is a very astonishing experience to consciously grasp oneself as I, the fact of being something completely independent. This impulse is repeated in stages. In the 21st year of life it is still a special awakening, and with increasing age this I-consciousness can increase greatly. R. Steiner had a decisive I-experience around the age of 18, which he told a friend about. We want to trace these things.\n\nBy way of introduction, read out the chapter on Sardis, because it contains all the points that concern us today. It is addressed very clearly, although it was a cultural epoch that lies in the future for John. Developments do not happen randomly, but there is a system behind them. It is not exactly predetermined, but there is a direction of development. Initial events are lawfully connected with later ones. It is precisely what is reflected very early on at the beginning, be it in the development of humanity, be it in individual development, i.e. what concerns the child in the first years of life, that is then reflected at the end of life. The I-experience as a child in the third year of life can become very condensed towards the end of life. In the child it comes about practically of its own accord, the child cannot bring it about consciously, in old age it can be brought about consciously, we are heading for this moment all our lives, the strongest I-experience, the most conscious, the most awake I-experience is the moment of death in truth. Our corporeality does not help us to come to the I, but to the I-consciousness, our I-consciousness, which we have on Eden, we have only through our body shells, 1) physical, 2) etheric (life body, life forces), 3) astral = astral body, the carrier of the soul. Our consciousness awakens precisely by killing the body shells, it is the dying impulses that lead us to consciousness. That is the point why death ultimately occurs. It is a consequence of these impulses. Therefore, it seems logical that when the dying process is greatest, the greatest impulse of consciousness is there. It is so strong that we carry this impulse with us all the time we go through life between death and new birth. That's where this light of consciousness comes from. The point is that at some point we have to be ready to hold this light of consciousness in our minds without going through another earthly incarnation later on. That is the learning process we go through, during our earth evolution. Therefore, the Apocalypse has a great deal to do with showing the stages, the steps, until we have reached the point where we can achieve this I-consciousness that we have gained with the help of our body shells, that we can achieve this without these body shells, i.e. the I in itself can become aware of it. That is the great difficulty. \n\n\"And to the angel of the church of Sardis write: It speaks to you who has power over the seven divine creative spirits and the seven stars. I see through your doings. You have the name of a living being and yet you are dead. Strive to awaken in your consciousness and awaken what is still alive in your soul, lest it also die. I cannot confirm to you that your actions have full reality before the divine face. Revive in yourself the memory of all that you have received and heard from the spiritual worlds. Nurture it within you and change your mind. If you do not awaken to a higher consciousness, I will come like a thief. You will not know at what hour I will come upon you. However, you have a few names in Sardis who have not stained their robes. In white robes they will walk my paths. They are worthy of it. He who overcomes shall in like manner be clothed in white robes, and I will not blot out his name from the Book of Life. I will confess his name before the face of my Father and before his angels. He that hath an ear, let him hear what the Spirit saith unto the churches\". <\/em>\n\nThe last sentence: this expresses nothing other than that the text of this Revelation of John is taken from the Inspiration<\/strong> comes from. It is not the outer hearing that is meant, it is not the outer ears that are meant, but the spiritual organs of perception through which that which we see spiritually is revealed to us, as in an intelligible language. Spiritual vision = imagination = a kind of pictorial experience in the figurative sense, not sensual, therefore not quite comparable with dream images, because there are also sensual remnants inside, but a purely soul-experienced image, thus woven out of sympathy\/antipathy forces, out of the connection with spiritual entities and the withdrawal to one's own spiritual entity. This is a highly differentiated experience that cannot be expressed at all with the human language we have now, unless one translates it into sensual images. Therefore, when imaginations are described and explanations are attached to them, they are always translated into sensual images.\n\nToday, with highly developed clairvoyance, they are not automatically experienced in sensual form, i.e. translated, but this was the case with the old clairvoyance, where the imaginations were always automatically translated into dream-like sensory images. If you still experience it in this way today, and it is not a consciously induced translation, then there is a very great danger that you will succumb to a hallucination. That is very unhealthy. That's why many modern esoteric-spiritual ways that come very quickly to imaginations, they are always based on the fact that such sensory-like images are aroused, but today that is very unhealthy, although very seductive, because you can come to such an experience with two hours of practice, it does become more difficult again with time to come to such experiences, but at first seemingly impressive experiences. But you have no idea what they mean, mostly they are already reflections of soul-spiritual facts, but facts that only concern ourselves, but are reflected like a soul external world. In truth, it is one's own ego that one sees, in which one's own subconscious spiritual desires and needs are also strongly present, in any case a very distorted image, which very easily leads one astray, especially if one expects answers for one's own path in life, then there is the danger that one's own ego will be strengthened by this, but not the real self.\n\nA modern spiritual path of development has to be all about the I taking over, so that we can look at the ego from a higher perspective. It becomes very problematic when the ego takes this standpoint, because then we orient our experience according to the very earthly needs of the ego, according to earthly well-being. There is nothing to be said against that, but that is not the goal of spiritual development, we should very well be able to experience well-being, joy and pleasure in a sensual sense, but the essential thing is that it tells us something about the spiritual that is behind it, but which is the actual thing, because we can take this spiritual with us. What we experience here only in the sensual or in the soul aroused by the sensual, we cannot take that with us, it has no lasting value.\n\nWhat is the spiritual of the human being? What is the soul of the human being? What is the immortal soul of the human being? For it is not said from the outset that the spiritual is something immortal and will be preserved for the future. There is little of the soul here on earth that we can really take with us. These are all things where today, with a very conscious spiritual science, we can penetrate deeper into puzzling questions that have moved the wise and philosophers for a long time. At least since the time when they no longer had a spiritual knowledge based on ancient clairvoyance, but nevertheless a spiritual knowledge from these inspirations, which were not connected with the I, but which were given to them. Today this spiritual knowledge is no longer just given to us, but we have to rise to this spiritual experience. We then perceive something that comes from the spiritual outer world, but we have to rise up.\n\nIn the past, this spiritual experience descended upon us, bypassing the I. In the Egyptian epoch, this spiritual knowledge was not only given to us, but we have to rise up. In the Egyptian epoch, in the Egyptian initiation, the I, which at that time was still very weak, was not yet really present, was quite consciously switched off, because it was still much too weak to penetrate into the really higher spiritual by its own power. In the old days it was precisely when I switched off the I that the spiritual world could bend down to me, could penetrate my soul and I could then acquire real objective spiritual knowledge to a certain degree, could also bring it to an understanding with a certain training, there was also an inspiration, in individual cases also an intuition. Intuition means becoming identical with spiritual beings that I experience. Becoming one and yet not losing myself, I come back to myself without losing myself and the other spiritual being also continues to exist. That is a high spiritual experience, which is not even fully there in John. There are beginnings of it. The great thing with John was the strongly developed inspiration (\"he who has ears to hear, let him hear what the Spirit speaks to the churches\".<\/em>). With what he speaks, he wants to trigger inspiration in the people who listen to him, perhaps read his writings, it is a training book to come to inspiration.\n\nWhat we are striving for today with a conscious spiritual science is, on the one hand, to consciously achieve a sensuality-free spirituality through our own activity. Imagination<\/strong> that is, to a spiritual perception that is as concrete but different from the sensory perception in the soul-spiritual realm, and the second thing that absolutely must be added to this, the Inspiration<\/strong>which interprets this image for us and makes it explainable. R. Steiner often speaks of the fact that it is about \"the ability to read the spiritual script\".<\/em> By this he means that inspiration can also be understood in such a way that I learn to read in the images that I have seen imaginatively what they mean, especially when I look at them from certain points of view. For one can look at imaginations from very many different points of view and read out very different interpretations, which in truth are all connected with each other, but nevertheless in each particular situation, only one particular interpretation is then really valid. This explains why sometimes R. Steiner very often describes things in one way in one lecture and in another way in another lecture, although the same imagination, the same symbol is behind it. This is also the case with the Apocalypse of John.\n\nWhen we speak of the 7 churches in which the 7 cultural epochs are reflected, then that is one possible point of view. However, one can basically relate the 7 stages to all development processes, because all development processes take place in 7 stages. The number seven is something quite characteristic of temporal development, with the fourth stage as the centre around which everything is reflected, the first is reflected in the seventh, the second is reflected in the sixth, the third in the fifth stage, the fourth stage is the centre around which everything revolves, precisely the point at which we stand. The moment, the moment of the present, which basically cannot be grasped, it does not exist, because as soon as it is there, it is gone again. That's where the past and the future collide, what we have become, what we leave behind, what is still to come. That is the decisive point. There is also the point where our I becomes aware of itself. That would also be an aspect, to see how our future development possibilities are reflected in what we have already become, and at that moment our I-consciousness emerges. Out of what we have already created, put away, left behind us and in what we do not even suspect yet, but which possibilities come to us from the future, but which are also inside our I. We are always the intersection point, the point of intersection, the point of intersection, the point of intersection. We are always the point of intersection, the line of intersection between the past and the future. This is how it is with all development processes, everything that is happening right now is always the intersection of what has already become and what can still become. There is always a wide range that is possible, and we choose from it.\n\nIf we want to develop our I-consciousness in the consciousness soul today, it is especially about our I-consciousness, which is the centre of the whole, then we have to see on the one hand what we have already put aside, left behind us, that is the past, but where does the future go? It can't be derived from the past, it has to be created anew in every moment. In every moment. That is the essence of the human I, that it creates itself anew in every moment, in every timeless moment. The I is something spiritual, it is the spiritual par excellence, therefore one cannot even say it exists, as objects exist, as etheric forces exist, or soul forces exist, but it does not IS, it BECOMES constant, before it becomes something solid it has already passed away again, there is always a new becoming inside. Hence this beautiful image that the alchemists liked to use: the phoenix rising from its own ashes, there is something that arises from the cinders, the ashes that remain, rises in fire, this fire is this spiritual lightning, the moment when the phoenix burns again in the fire, as with a lightning bolt, a burning for a moment (not a period of time), in this timeless moment, in which it is only inside, then the ashes already trickle down again, from the same again this magnificent bird arises, one could say the bird is the spiritual, which we build around the I, then it already radiates again, the I dissolves the whole, then it renews itself again, goes on endlessly. \n\nIn our soul life we do the same thing, the soul, the soul form is renewed along with it, but in such a way that it is renewed again and again in the form it has gained and is developed further, that is what makes up our soul, our real soul. At the centre is the I, which actually is not, but always only becomes, this I builds a soul that is also constantly in flux, like this bird phoenix is created and disintegrates again, our whole life long. Strictly speaking, this image of the phoenix describes our soul-spirituality as we have it during our life on earth, this is exactly what happens continuously. We are now standing at the border where the intellectual activity that we take with us from the Greco-Latin period is basically unable to keep up. The intellectual thinking that we acquired in the Greco-Latin period has indeed emerged from an old clairvoyance, it is the last remnant of it, but in the end it has died into abstract logic. Into something that is no more than an illusion. At the beginning of Greek philosophy, spiritual forces still had a real effect; now, what the intellect of today is, it is only a pure mirror image. A last reflection of something past. The past is always reflected in intellectual thinking, i.e. this intellectual thinking cannot be creative, cannot be creative in principle. The fact that something creative occasionally happens in scientific activity, thank God, which, by the way, happens rarely enough, is because something else plays into it. An element comes into it that is not derived from the mind, but that impulses something new. This is then processed again with the mind. The processing can then be put down in databases, the creative moment itself cannot be grasped. With real discoveries, something new comes in, behind every scientific discovery there is a spiritual experience, but this usually remains unconscious to the researcher, an imagination that is connected with a quiet inspiration, because otherwise he would not be able to grasp the image that he has perhaps experienced quite subconsciously, what it means.\n\nYou can find this in all great explorers; unconscious impulses were always decisive, they run through life and become stronger and stronger. An imagination goes through again and again in certain periods of life and begins to clarify itself more and more. The outer brooding plays a role, the thoughts circle, then unconsciously or at most dream-consciously again this experience and again an inspiration, that helps him to steer the mind in a right direction and to be able to describe it externally. What remains as dross are the concepts of the mind, that lies in the libraries and databases. That was the case with Isaac Newton. Einstein was not a great mathematician at school, mathematically he was only average, then the crowning of his life's work, the General Theory of Relativity, basic idea was from Einstein, originated from an almost dreamlike experience, the conversion into the formula was the back-breaking work, the intellectual work, but the imagination guided him, that is what David Hilpert lacked, an image. As a child, Einstein already imagined what it would be like to ride on a beam of light. This image haunted him all his life. From this came the special theory of relativity, and also the work on the photoelectric effect, where he proved the quantum nature of light, light does not simply radiate in front of itself, it is a light pulse. Actually flashes of light.\n\nLight has something intrinsic, he was not aware of that, every ray of light is in fact a spiritual individuality, it is, but Einstein had no idea of that, the cosmos and the wonderful order was for him identical with God, the wisdom of the cosmos is for him the divine. Theory was highly abstract, but a spiritual impulse was there, it arose from a spiritual impulse, the formula is the dead, the dross. But the physicists can't develop it further today, they've failed at it, there are many hypotheses on how to go on, but there's nothing solid. It would take another intellectual impulse, but we are still waiting for that. Physics is on the verge of dissolving the old materialistic view of the world, for physics it is clear that matter, as it was imagined, does not exist, even the basic building blocks of matter, the elementary particles, do not exist, there are only phenomena that flash in, that I can measure, photograph, traces that the phenomena leave behind, but these are only effects that remain, that follow certain laws.\n\nThese effects are in truth something that comes from the spiritual, partly also from the ahrimanic, which appears as the physical, there these effects are frozen. But they are illusions. The reality is the effects, i.e. the spiritual forces behind them. Even in outer research, which today is at the centre of our consciousness-soul age, there is no progress without spiritual impulses, without subconscious or semi-conscious spiritual perceptions. Therefore, natural scientists who are leading are predestined to approach the spiritual. It is a path that must be continued so that in the course of the next decades and centuries researchers will become awake to these spiritual impulses. Then they will be directly inside the spiritual. Then they will realise that reality is to be sought there and not in what remains as outer dross. It is good to describe the laws, we find them in the outer world. But laws are the dross, are the ashes of the phoenix and not the spiritual being that rises.\n\nIn our age it is above all a question of our thinking becoming a completely different one, moving away from what has died, it is not necessary to lose it altogether, it can remain there as a faculty, we need it. But beyond that, a creative living thinking that draws from reality, from the spiritual world, consciously draws, what great researchers do unconsciously, make conscious, then I come to spiritual encounters. Wolfgang Pauli, physicist of the 20th century, in the field of quantum theory, an impulse for this came from Einstein, who later totally rejected quantum theory because he clarified that light comes as a light particle, as an impulse, actually as a light being. Max Planck introduced light quanta for the first time in the 19th century, as a computational principle, he never thought that it could be a reality, but Einstein proved that there is not only a physical reality but a spiritual reality behind it. Pauli was a quantum physicist, it has contributed to the fact that today we understand how the chemical elements are constructed, is connected with atomic construction, but in truth atoms are also not objects but effects, in these effects there are regularities that Pauli recognised. The Pauli principle. He was a very intellectually oriented person, but one who had imaginations in the background, which came out more and more in his life and became more and more conscious. He said: \"I am baptised anti-metaphysical\", \"I am a rational thinking person\".<\/em>He was an absolutely theoretical physicist, he was not interested in experiments. He was only interested in calculating. He was Austrian, died in 1958, born in 1900, an interesting date because that is when R. Steiner's lecturing activities in the humanities began.\n \n1900 marks the beginning of a new light age. The Kali-Yuga has expired, during this time spiritual knowledge, the spiritual ability to perceive was essentially extinguished, there were remnants that continued to work, but for most people it was extinguished so that man could develop his own spiritual abilities. The Kali-Yuga begins shortly before the Egyptian-Chaldean epoch, starts exactly 3201 B.C. according to R. Steiner, at that time the clairvoyance of mankind was extinguished within weeks in large parts of mankind, the state of consciousness of mankind was abruptly changed. Up to this time, the psychic elements of the human being (the soul) had already been formed and were functioning in a certain way, but the actual development did not begin until the Egyptian-Chaldean period, which began 200-300 years after 3200. This darkening of clairvoyance was a prerequisite for the development of what we now call our psychic. This soul development is connected with our I, the I slowly becomes more and more effective in it. The development of the soul begins in such a way that this soul space is dull at first, but is illuminated by the spiritual flashes of the I, which come more and more frequently, which change this inner space, like a dark inner space in the human being, which begins to be illuminated by flashes from within, and at the same time the more alert confrontation with the outer world occurs, which was already announced in the Urpersian time, now in the Egyptian time it becomes clearer, the sensual outer world comes in more and more clearly from outside. In the preceding epoch there was a conscious sensual experience, the organs had of course existed for a long time, but the fact that one can experience an outer world mentally with the help of these organs is connected with the fact that one first has an experience of an inner world that is at first still quite dark, which now really begins with the Egyptians. With the Persians it is still quite different, they experience the outer world differently, the religion of light and darkness comes from this time of the Persians, the contrast of the light Ormuth with the dark Ahriman, this had the consequence that they begin to experience an outer world, but they experience the outside world as an opposition of light and dark, the first thing they experience is the bright sunlight by day and the dark night sky with the stars, that is the first experience of the Persians, they went through the rest of the sensual outside world just as instinctively as the people before. \n\nThere were people before, the Homo habilis<\/em> used tools, the first use of tools goes back to about 3 million years ago, they were able to handle them skilfully without distinguishing themselves from the outside world in terms of consciousness as beings. He took a stone, but the experience was completely different from that of later humans, he had a rich soul life, but it was not an inner life. It was a life in imaginations. He was part of an imaginative world, in his soul he was part of the soul world, what he experienced as spirit were the spiritual entities that surrounded him. He did not feel himself as an I, he merged with the consciousness of these spiritual entities around him, spirit-filling, similar to the consciousness of today's angelic entities, his consciousness was filled with that which is spiritual above him, no spatial distinction between inside and outside. Nothing like that.\n\nThis lasts for a long time, until in the Urpersian time the experience begins, the bright day, the sun, the sun as the centre of the radiant and shadows on the ground as a contrast and at night deep black sky, where there are, however, also points of light. By day it is Ormut who illuminates everything, by night it is the dark Ahriman who is all around. When you experience this dark sky, you have to imagine, there was no electric light yet, there was fire but no other artificial light. Where the nights were so dark that you can't see where the sky merges into the earth. It's one. Peter at 22 with his wife on Crete in the Ida Mountains, so pitch black there, where does the sky end, where does the earth begin? Headlights off, pitch dark, the sky, the ground, no mountains visible, only the stars, as big as fire wheels. The image of Van Gogh's Starry Night, in the desert you can experience that very well.\n\nAt the transition from Persian to Egyptian times, now a completely different experience of the soul begins, an inner experience, that is at first quite dark inside, it flashes now and then, there is something inside me, I experience something, I don't know what it is, no idea yet. As a counter-blow to this, the sensory world emerges, not only in black and white but slowly in colours, in shades. At the beginning of the primordial period around the 6th millennium BC it starts like that and over time it transitions that you start to experience the world in stronger contours, but in black and white, in shades of grey, not colours. At that time, man had the ability to perceive colours consciously, but not yet fully developed. If you look at evolution, fish and fish-like lampreys, pentachromats, that is, they have 5 different colour-sensitive sensory cells on the retina that help them perceive the light world in a very differentiated way. With the time of development, the number of different receptors decreases, in vertebrates, reptiles, amphibians up to the dinosaurs, there are assumptions that they were tetrachromats, i.e. 4 different colour receptors, then it goes on to modern mammals, they are almost all only bichromats (two colour receptors), very poor colour orientation, they orientate themselves according to light\/dark, only in humans does an additional colour receptor slowly reappear, so we are trichromats. Exception in women, who can sometimes be tetrachromats, nevertheless no significant advantages, because the information cannot be passed on separately to the consciousness.\n\nWe humans are trichromats, i.e. we are predestined to a certain colour vision. It starts with black\/white vision, then changes into colour vision, even the Greeks had a certain blue blindness, they were more sensitive to red\/yellow\/green tones, but not to blue tones, e.g. the colour purple, red-violet, was for the Greeks only this \"splendid\", but not there as a colour, white swans = \"purpureus\", it is not the colour that plays the role in the naming but the splendid effect it has. The Egyptians probably had a slight sensibility for shades of blue that the Greeks didn't, it's divergent, doesn't always go that systematically. But it emerges to experience the world in colours, but only in the Egyptian period. Now the colours come into consciousness in addition to the contours, the colours come into consciousness in addition to the shades of grey that the Persians experienced.\n\nIn the background there is always something in me, but it is still dark. That's where the distinction between inner and outer world begins. With this inner world, the soul begins in the true sense. Before that, it is a soul-flesh, there is a consciousness connected with it, it is inside the astral body, but it is not yet the really soulful. Not this delimitation as its own inner world. The soulish that I used to experience somewhere in the outer world, now there is something inside me. A little soul world inside me is there. In turn, the outer world is also awakening. The outside world becomes more colourful. Inner world and outer world are interdependent. This is very important for today, because the Egyptian time is mirrored in ours. Today we have the task of raising this to another level. The fourth stage, the Greco-Latin period, forms the centre, everything else is mirrored around it. The third Egyptian epoch is reflected in our fifth epoch, i.e. we have to work through some of what began with the Egyptians. With the Egyptians, the actual development of the soul began with the so-called sentient soul. The sensory soul is what gives us an awareness of a sensual outer world on the one hand and a dull inner world on the other. Emotions slowly begin to rise from this dull inner world, feelings are already something refined, something rises, that is still very dark in Egyptian times. Today they are effervescent, they were certainly also effervescent and untamed back then because they could not be consciously grasped. The very task of taming emotions, not killing them, is an essential task of our time today.\n\nIn Egyptian times it was a question of taming these emotions, these blind astral forces that come out, that are desirous, that come from the instinctive, they have to do with immediate life needs, the instinct for growth, the instinct for reproduction, originally something quite pure, we also speak of an instinct in plants, an expression of life activity, at the moment when it begins to play into the soul, it begins to experience pleasure or suffering. Pleasure when it can unfold, suffering when it is inhibited. And it is above all the desire to experience more of the pleasurable that unfolds in the astral. In Egyptian times, people were aware that this had to be tamed but above all fought.\n \nThe bull cult comes from that time. Egyptian culture was under the zodiac sign of the bull. Bull forces that come out of the depths. But the urges have to be kept in check, perhaps even fought, killed, because they create a dark level inside, it all remains dull, the desirous is in fact dull. When a person is completely driven by his desires, then he is not completely awake with himself, then something is driving him. His consciousness is not really clear. Bullfighting in Spain is the last remnant, conquering the bull = conquering one's own driving forces. In Crete, the M\u00e4noer: Bull games, the initiate had to swing elegantly over the horns of the bull, not all of them survived, but in the Egyptian initiation it was often like that, there too a not so small part of the initiates died during the examinations, examinations that made the hardest physical demands, consciously increasing the initiate step by step in the direction of danger to life, until the great initiation came and put him into a death-like sleep for 3.5 days. Where a real loosening of the spirit\/soul, even of the life forces takes place, that a dream-like insight into the world beyond death becomes possible. At that time, this was only possible by bringing those to be initiated to the brink of death.\nThese methods are no longer suitable for today, everything that goes in this direction is completely wrong today. Drugs, for example, also have this effect. A certain moderation out of the decision of the I is absolutely good, but excessive asceticism, e.g. starving oneself in order to develop spiritually, is quite harmful today. Physically harmful anyway, and for spiritual development it leads in the wrong direction. What is awakened by excessive asceticism? Desires are not killed, but awakened. Outwardly they are suppressed, but in reality they are pushed down. Down there they grow. Even if the ascetic manages to suppress them for a lifetime. They grow underground. He trains his strength to hold them down. But in the underground, libidinous \"atom bombs\" are bred.\n\nIn our time today, it is not a matter of suppressing the driving forces, but of transforming them, i.e. facing them, but not through a physical challenge, as in Egyptian times, but now in the purely spiritual. Also to have the courage to look further and further down to see what is slumbering there. Today we have no idea of what lies dormant beneath the threshold of consciousness in every human being (except for very great initiates who have already gone through it all). That is why R. Steiner says, especially for our present time: there is no human being on earth, with the exception of a few initiates, who cannot be capable of the most heinous deeds. Anyone can be a cultivated respectable person on the surface in bourgeois private life, but under certain circumstances the dark driving forces come through from below and cannot be controlled. He is helpless against them.\n\nThe only thing that helps here is conscious activity from within one's own I. That is today's task. To consciously confront these forces. This is where the turning of the gaze from mere consciousness of the outer world, which began with the Egyptians, to consciousness of the inner world of the soul and spirit, that is the first thing and also dealing with the dark powerful impulses that slumber there. Dark because they sit below the threshold of consciousness, we are not yet fully aware of them, therefore we do not have them under our control. We call the light, the spiritual, that which we consciously have in our hands with the power of the I, where the I sends out its flashes of light and illuminates the soul world, first in our soul world, then the soul world outside, which also exists.\n\nTo go deeper into this with consciousness is important today, because if we don't do this, then even the spiritual consciousness that awakens for the soul-spiritual outer world is not immune to these impulses that are unconscious in us mixing in and completely distorting the whole picture. So before we get a clear picture of the spiritual world above and around us, we have to get a clear picture of our own soul-spiritual constitution, that is, what is rooting in us. The astral is basically the still untamed, from which later, as the first stage, something spiritual and then something even higher will emerge. The first stage is these dark forces, these animal, or even super-animal forces, because they are stronger than the forces that are inside in the animals, they are tied up in us, but they are there, the potential is stronger than the worst outer beast, the lion in its greed is nothing against man in his greed, when the deepest forces come out. Therefore man is potentially the most dangerous beast.\n\nToday we are in the epoch where we have to consciously get this under control, that's when it starts to become dangerous, because until now higher spiritual powers have helped to keep these forces down. We have had a lot of help in not getting to these forces prematurely. This help in the old form is diminishing, but it is there in a higher form today because the Christ-power is working in our I. The same power of the I, the Christ-power, is working in the I. The same power of the I, that is in us. That is the only power that can not only suppress these forces down there, i.e. push them below the threshold of consciousness, but can transform them. This impulse began with the earthly life of the Christ, since then it has been possible for us human beings to work on it. In general, the spiritual world can work on these forces.\n\nFor this corrupted astrality is connected with the action of the adversaries. They create these false desires. Lucifer plays a role there, but also Ahriman in the background. These kinds of forces do not exist in the higher spiritual world. Astral forces in themselves are high, wisdom forces, is connected with the wonderful order of the star world, the cosmic wisdom, billions of stars out there, all colonies of spiritual entities. The vast majority of these stars probably also have planets. Each planet is the abode of spiritual entities. That's how big the cosmos is. All this was brought about by the activity of the Christ. He is the world builder, the Vishva Karman. The Father hovers in the background. We are connected with the whole cosmic world and the soul forces that work in this whole cosmos also work in our astral body, but distorted by the adversaries. Lucifer especially attacks the astral body, Ahriman especially the etheric body, both work together in combination, with damage up to the physical body, destructive forces work up to the physical body, but at the same time they give us the possibility to develop our little I-consciousness.\n\nIt is precisely by destroying our body during our life and by the Deity allowing this, because man, after a very long history of creation, which includes not only the development of the earth, but also three planetary stages before, has now reached the point, which culminates in our present human body, in which a human I can become conscious of its self in freedom, but the Deity allows, so that we attain this I-consciousness, that we destroy our body during our short life on earth. This begins very early, at the beginning the forces of construction still predominate, but the forces of degradation are also there, death is already in the cradle, or even before, and continues until the end of life, but through this we develop our I-consciousness. From this we must begin today to use these lower astral forces, which are as powerful as this astrality outside, we have all the forces available in us that are also outside, the microcosm, the small world within us, is the same potential of forces, we can use these forces individually.\n\nThe microcosm is the inner space that the Egyptians began to experience for the first time. The cosmos before there was anything inside. Cosmos as an empty space is consistent with the story of creation as described by the Kabbalists. Through the divinity, a space is released in which creation can unfold. Then a spiritual spark strikes into this void. This empty space begins to fill with tremendous driving forces, spiritual impulses strike again and again and begin to order this and they tame the driving forces, from this emerges creation. Exactly the same thing happens in the development of the soul. R. Steiner describes very clearly in his lectures on the history of creation that the first chapter of Genesis, the 6-day work, does not take place externally, it takes place internally, it takes place purely in the soul world, in the astral world, but on a large scale. When we develop our soul, it takes place in our inner being, there is first the dark empty space in us, the inner space of the soul, something comes into it from our I, it flashes into it, lightning illuminates and begins to form.\n\nThe spiritual is the I. The spiritual always consists of individual spiritual entities. There is always something like an I-principle inside. Every thought is a spiritual entity, every idea, every thought process, I encounter a spiritual entity. Every thought I form through my thinking, the mental activity is the thinking, not the finished thought, the thought is the product of the mental activity, but basically nothing else happens in the process than that I have a spiritual being encounter. I connect completely with a spiritual being. Out of that I create the thought. The thought is the trace that remains of it in consciousness from the encounter. In truth, the intuition is already inside the thought. Becoming one with a spiritual being - for a moment. Spiritual things take place timelessly, in the moment, in the moment.\n\nToday we have to consciously get a grip on this spiritual, which has been corrupted by the adversaries. Transform, dissolve the negative and instead re-create a positive astral. That is the first stage, but half unconsciously it already begins with soul development. That we begin to form our own inner world cosmos, in which the source of creation is our own I, but in which we find soul forces that were initially taken in from outside and are now transformed by us, because our I, at least in Egyptian times, was not yet so far advanced that it could have created its own astral. Rather, it was taken from the outside, formed the dark underground, but the I is slowly beginning to flash into it. The first fruit is that as a counter-attack to this inner world, to this microcosm in me, the outer world is there, what emerges is what R. Steiner calls the Sentient Soul<\/strong>. On the one hand, there is the sensual perception, the sensory perceptions, which now begin to differentiate into colours, with the Egyptians strongly, with the Greeks it apparently goes back again, with the blue blindness it is darkened again a little, there is an interesting reason for this, it is a certain ahrimanic impact that must come in, so that later on the Mind Soul<\/strong> can be developed there with the Greeks.\n \nThe Greeks must continue this, that is, they must fight with these soul forces or astral forces that have been corrupted by the adversaries, they must transform these astral forces into their own soul forces. This is expressed outwardly in the bull cults. At that time it was not yet possible to sit down in meditation and do this purely inwardly. Now that is the path that is necessary. But in truth, this only begins as a possibility with the turn of the times. Now the possibility begins to dissolve and transform these forces out of the I and even to bring in new forces creatively. But let us go back to the sentient soul of the Egyptians.\n\nThey have the inner world in which a strong struggle must take place, but as an experience they primarily have the outer world as a counter-attack, therefore what they have to work out inwardly in their soul, they do through activities in the outer world. E.g. the bull cults. The Egyptian cannot sit down in a corner and meditate so that he can get his soul forces in order, but he must become active externally, needs external training. This is also the time when the lamentations arise. A person has died, the mourners sob and howl, so that this dramatic mood is there externally, one sucks it in and internalises it. People have drawn the outside into the soul, thereby developing the soul; funeral ceremonies today are still a remnant from this old time. The funeral march. We need something outside so that we can experience it strongly inside. The Indians, however, have always celebrated death as liberation with white robes. That was nothing negative for the Indians.\n\nWith us, however, consciousness is rightly on the dark side, because that is necessary to promote this waking consciousness. Today we surround ourselves with ahrimanic things that were not there a short time ago. What has come into the world through technology? There is nothing negative to be said about it, because it is a necessity in our age to develop consciousness. We find technology everywhere. It has existed to such an extent since the 18th-19th century, steam engines, industrial development is ahrimanic, that's why you can still use it, you even have to, if you want to do justice to our age. It is all the dead, the dross, because there I turn the gaze back to the dross, the dead that remains and not to the spiritual that can rise. That is one aspect of this Ahrimanic impulse that we have today, that it is precisely that which is necessary for us to be able to ascend in the spiritual. It is necessary. We should not wish for Ahriman to be defeated, then we are rid of him and then we are finally free for the spiritual. No, then we are just not free for it. In order for us to be free to go into the spiritual, this very counter-attack is needed.\n\nOnly through this ever-present darkness in the underground do we have the possibility to freely turn to the spiritual out of our own individual I-impulse. Every dark counter-attack gives us an opportunity to do so. What the Original Persians had as the opposition of light and darkness of Ormut and Ahriman back then, is what is happening within us today. We have to deal with both incessantly. Through this, we also recognise the task of these dark forces and deal with them more consciously, this is the beginning of the redemption of these Ahrimanic forces. When we begin to transform the desires through the I, we begin to redeem Lucifer, when we relate this to the killing ahrimanic forces, then we are already working with the help of the Christ on the etheric body, because that is where Ahriman shoots his impulses in above all, that is where he kills something, that is where he takes away possibilities of development and unfolding, but which are necessary in order to unfold consciousness. We must learn to heal it and we can only heal it and thus redeem Ahriman to the degree that we manage to retain this consciousness without destroying a physical tool.\n\nWe have our I-consciousness basically by destroying our body. Right into the physical. The etheric also gets affected and everything gets affected. We destroy right into the physical. This helps us because the physical can serve as a mirror for our I, so that we come to a consciousness at all. But first of all, this does not lead us to a consciousness of the real I, but only of its mirror image. That is to say, what we call our I in everyday life is actually only a mirror image, and a distorted one at that, but it is a preparation, ah, there is someone, someone is looking at the mirror image, what we perceive in everyday life as I, that is only a mirror image, that is the first process of awakening: I am not the mirror image, but I am only looking at myself in there, therefore R. Steiner says, the right saying of the 'I' is the mirror image. Steiner, the correct saying of the philosopher Descartes, who said: \"I think, therefore I am!\" would be the realisation: \"I think, therefore I am not!\" That would be correct.\n\nThat which I see as the result of my thinking, that is only a reflection. Our thoughts are only a reflection - not the mental reality. There are the dots in there for the task we have today of developing the consciousness soul and directing it towards the spiritual. If we only direct it towards the outer, that is, so to speak, the final touch to what we began in Egyptian times. In Egyptian times, consciousness of the outer world was already there, but of course it was far from being as awake as we have it today. Today it is extremely awake. Today we feel very separate from the outside world. Still not 100 per cent, as we have seen in the funeral ceremonies, where all the hoo-ha still helps us to experience it strongly enough internally.\n\nQuestion from a participant: \"Or to perceive it in all its depth. At the beginning you repress what the final thing is when you die, you repress that.\" That will retain its meaning for a long time, but it will disappear at some point. Then when we can cope with it in our purely spiritual experience. That is only possible if we descend step by step and precisely these things that we are now repressing, or have even been repressed by the higher spiritual powers, because with the most dangerous things the spiritual world still helps us without our intervention, that the powers that we would not be able to cope with at all yet, in the normal case, if the adversaries do not intervene in a totally disturbing way, that they are kept down. It's not us who manage that. We have help with that.\n\nChrist only expects us to cope with what we can cope with, what we can also fail at, then there is a next passage, but what we can cope with. So, fate-wise, we are not normally confronted with something that we cannot cope with as an individuality as a spiritual being. It goes quite individually to the limit of what is bearable, what is almost unbearable for one does not irritate another. But the adversaries can spark into it and then it can become dangerous, especially when the individual is switched off. Christ can help us where the I has a certain willingness to develop. Where the I does not have this willingness, the adversaries have great power to influence it. If you think about what happened in the NAZI era, where people were systematically led to the point where these forces were brought out. Very cleverly. Forces that lie dormant inside everyone. Where many have not managed to resist it, for various reasons, fear, patriotism, etc.\n\nIdealistic impulses, if they do not come from a clear, awake, sober I-consciousness, can be extremely dangerous. The most dangerous people are the do-gooders out of fanatical idealistic impulses, because they want to force the world to change after what they believe they have recognised. In doing so, they do not recognise their own one-sidedness. In truth, it brings great harm. Fanatical idealism is not real idealism, but something totally Luciferian. One gets excited about one's own idea and does not realise that the idea is still a cripple. We have an uncanny tendency to this today, because one point of the development of the consciousness soul, in so far as it is directed outwards, is only attached to the outer, tends to illusion. We deceive ourselves about reality, the deception is now growing stronger and stronger in rapid steps. Our technology contributes to this. News, reports, from television, is that reality?\n\nIt is taken out of context. There is a lot of manipulation. How awake do we live towards nature in our modern world? Many are only facing technology. Or we look at it in the microscope, or through the telescope. That is not reality, it is the reflection of the reflection of the reflection. This is the beginning of what we now perceive as reality, which sinks into illusion, the table is reality, not reality, but spinting into the atomic world, into the molecular world and imagining it like the things of the world, then I come into an illusion. Natural science has recognised that these things are only an illusion. The images we make for ourselves, we superimpose our imaginary images on reality, that has nothing to do with reality. The real thing is the atoms behind it, that was the common view in the 19th century and has remained so until today.\n\nAtoms are not a reality, they are perhaps a reality because something works, but they are not things. For a long time, thinking was such that the big things could be explained by these small things. Natural science thinks it can explain something with that. A table is a mirror image condensed to reality, but no more. In truth, it does not exist. For practical purposes they are usable, thank God, the table, the armchair, otherwise we could not sit here. But not when viewed from the spiritual perspective. From the spiritual perspective we see that this is only a temporary way of experiencing the world so that we develop certain soul abilities. We had the reflection of the Egyptian time with the sensory soul, where consciousness grows more and more into the sensual world, then experienced a blossom in the Greco-Latin time, in sensual enjoyment, the Greeks find the sensual outer world aesthetic and beautiful and good, the Romans see more the sensual enjoyment, there is a certain peak, then it goes away again through the whole Middle Ages, there the confrontation with the outer world is very reduced. One seeks more a mental or emotional internalisation. In Christianity there is an internalisation, the inner experience, the faith. In the emotional life, in my centre, I have the certainty of the divine = faith, I experience it, one experienced it differently than today's man, today one says: one must believe it because one cannot perceive it. In the Middle Ages, the spiritual was experienced very well, but man could not grasp it in clear thoughts. That it is there and that it works, that was the content of faith. That was reality, not reality.\n\nThis goes up to the end of the Middle Ages, the heyday of scholasticism, thinkers like Thomas Aquinas, who has this strongly, but also has the intellect strongly, but who is of course on the verge of killing this experience from the centre. That is the next step. Thomas Aquinas is so ingenious because he still has both, he has this absolute certainty of faith inside and also the logically educated intellect. In this way, he brings what the middle epoch, the Greek-Latin period, which goes until the beginning of the modern age, that is, until the end of the Middle Ages, there it comes to blossom with Thomas Aquinas, the intellect and soul of the mind comes to blossom, that is what this middle epoch develops. The Egyptians who Sentient Soul<\/strong>, the Greco-Latin period the Mind and spirit soul<\/strong>.\n\nEven though Aristotle begins with logic, and in doing so is already ingeniously anticipating what will come later. If I only proceed logically, then it dies. Then it is the thinking that one tries to simulate today with the help of computers. It's based only on rules. I can even produce a pseudo-creativity by incorporating a random generator, then the result is no longer predictable from the outside, then appears as if it were creative, but in reality it is only one of the possible combinations and completely mindless. In this way, pictures can be made today in the style of an old master, optical experts cannot distinguish whether they are genuine or not. This is pure dead mind.\n\nAt the border from the Middle Ages to modern times, the deadness of the mind gets the upper hand. In the Greco-Latin period it was still healthy because it was mind and soul. If I remove the soul of mind from the soul of intellect and soul of emotion, then thinking, intellectual thinking, has become something completely unreal. As long as they were together, reality was inside, because it flowed in through the mind. Spiritual reality still came into it. If I separate it, and that is the case today, must also be the case, because thinking, feeling, willing must separate, then the mind is something completely hollowed out and therefore leads more and more into illusion. The genius of the natural sciences, which are going more and more into this, is that they realise that everything is an illusion, a model, only models of reality.\n\nWe have now gone through the three essential members of the soul, and we have indicated that today it is the task of the Consciousness soul<\/strong> and, above all, to steer it in the direction of the spiritual. The intellectual has died off, I can do technique well with it. The creative impulse must come from somewhere else. Without spiritual impulse it is meaningless, that is the important thing today. What is written in the Apocalypse we continue today with Anthroposophy. A conscious grasp of how we have to continue to work spiritually for the future. Completely consciously, completely awake.<\/pre>\n\n<\/div>\n\t\t<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"By Dr. Wolfgang Peter Here you will find useful summaries, transcripts, keywords, etc. If you would like to help to make this documentation even richer, please contact info@anthro.world. Many thanks to all hard-working helpers! Date of the lecture: Summary<\/p>","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-2613","page","type-page","status-publish","hentry"],"featured_image_src":null,"yoast_head":"\n
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