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The Apocalypse of John - 1. lecture by Wolfgang Peter

2024-08-26T09:39:14Z

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{{Apocalypse lectures by Wolfgang Peter - description of purpose and meaning}}

[[File:1.apo.jpg|link=https://www.youtube.com/watch?v=aOJ3yZi9LgM|thumb|Link to the [https://www.youtube.com/watch?v=aOJ3yZi9LgM video] or [https://www.dropbox.com/s/jc3wz02vgbi6mq4/1.apo.mp3?dl=0 audio] ]]

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== MAIN TOPIC ==
This lecture focuses on insights into the ‘’‘vision of John’‘’, written on the island of Patmos, which he shared in a letter to the seven churches (Ephesus, Smyrna, Pergamon, Thyatira, Sardis, Philadelphia, Laodicea). According to the [[A:Book of Revelation of John|Book of Revelation of John]], it was dictated to the evangelist John by the Christ in order to encourage and admonish the communities. According to Rudolf Steiner, the [[A:seven churches|seven churches]] represent the seven cultural epochs of the post-Atlantean era. [[A:Patmos|Patmos]] was closely connected with the mystery centre [[A:Ephesus|Ephesus]], where all the Christian centres were initially located. John ([[A:John the Evangelist|John the Evangelist]]) translated his experienced imagination into sensual images. In a highly differentiated spiritual experience, it unfolded like a panorama in which he could wander around spiritually.

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== Transcription of the 1. lecture of the Apocalypse of John ==
by Ghislaine, Susanne, Elke (December 2022)

=== [https://www.youtube.com/watch?v=aOJ3yZi9LgM&t=36s Introduction 0:00:36] ===
So, my dear friends, I think we'll just start. No one has missed anything. So even those who were not there last time have not missed much. Basically, we have only dealt with the beginning of the Apocalypse of John. Basically, we had the first sentence and have linked a lot to it.

So the question we had is: ‘’‘Who is this John who writes this Apocalypse of John and who also wrote the Gospel of John?’‘’ So the evangelist John - how did he become the person who was able to write these things? And we came to the conclusion, based on Rudolf Steiner's indications, that it was in fact ‘’‘the resurrected Lazarus’‘’. You may know that. It is described in the Bible in the New Testament, ‘’‘the raising of Lazarus’‘’ as a, in a certain sense, ‘’‘raising of the dead’‘’, as it is called, which in truth is ‘’‘an initiation process’‘’. An initiation process that in a certain sense is similar to what has been customary since Egyptian times. We then also spoke at length about the Egyptian initiation. In those days, the ‘’‘initiation students’‘’ had to undergo long and difficult ‘’‘examinations’‘’ before they were admitted to the ‘’‘central initiation experience’‘’. These examinations repeatedly led them into ‘’‘life-threatening’‘’ situations. That was such an important point. The ‘’‘willpower was trained’‘’, and it was also trained that he really walks at the ‘’‘edge of death’‘’ in a certain way during these tests - and when the initiate was found to be ready for the great test, then he was actually put in a ‘’‘dead-like state’‘’ for ‘’‘three days’‘’ or three and a half days. This was done through ‘’‘meditation’‘, and also through certain substances that were given to them, “”’drugs‘’‘ if you will, which could have induced a state of apparent death, one might say. Because the goal of the initiation was to be able to “”’report from the spiritual world‘’, to be able to experience something there and to be able to report from there.

=== [https://www.youtube.com/watch?v=aOJ3yZi9LgM&t=194s Initiation in ancient Egyptian culture 0:03:14] ===
The problem is: how do you get there, how do you experience something beyond the threshold? The way that was taken in Egyptian culture, but basically in all advanced civilisations at that time, was to actually put people into this state that is similar to death for three and a half days. For about three and a half days. If you are familiar with Rudolf Steiner's descriptions of what happens after death, then you know that ‘’‘about three and a half days’‘’ after death, you experience ‘’‘a review of your past life on earth’‘’.

This image of one's past life appears before one as if in a great ‘’‘panorama of life’‘’, and one realises what one has done in this life, one really gets to know oneself in a certain way. You see this image from a very interesting distance, like a ‘’‘beautiful panorama’‘’, you could say, so you can even see the ‘’‘negative events’‘’ in their ‘’‘meaning for life’‘’ and what you take away from them in a certain way. So it is a very ‘’‘sunny’‘’, a very ‘’‘joyful experience’‘’. As a side note, these are, for example, the descriptions that can be found in ‘’‘Islam’‘’, ‘’‘given by Mohammed’‘’, where he speaks of the ‘’‘joys of paradise’‘’, which refer primarily to the experience of this life panorama, that is, these very happy experiences in the three days after death. So there is nothing unpleasant for the person who has passed over. The only thing that one does not yet experience or receive is a direct insight into the real spiritual world. It is still a ‘’‘memory of earthly life’‘’. This is connected with the fact that the ‘’‘life forces’‘’ that have animated us during our entire earthly life, that have animated the body, remain in a certain ‘’‘closer connection’‘’ during these three days or three and a half days. So the etheric body of the human being - the life forces are this etheric body of the human being, the ‘’‘etheric body is also the bearer of memory’‘’, the actual bearer of memory - remains in a certain compact form during these three and a half days and then begins to dissolve. Dissolving means that it connects with the ‘’‘world ether’‘’ and then this panorama disappears in a certain way.

And only then, ‘’‘when this panorama disappears, does the actual view into the soul world’‘’ begin, initially not yet into higher spiritual worlds, but at least into the soul world. So only then have you really ‘’‘crossed the threshold’‘’ properly. And that means that if you ultimately put a person in a state similar to death for the purpose of initiation, you have to get through these three or three and a half days - or at least get to ‘’‘this border - so that you can get any insight into the spiritual world or, more precisely, into the soul world’‘, because before that you only experience the “”’review of earthly life‘’'. Looking back means that you can basically move freely in this panorama of life, so to speak, you can look at different events in life and observe them from a higher perspective, as it were. But that is not yet the actual spiritual. So you have to get over this boundary three/three and a half days, but you had to be very careful at the Egyptian initiation ‘’‘that the connection to the physical body’‘’, which now lies there like dead - often really put into a sarcophagus for the purpose of initiation - that the connection to this physical body ‘’‘does not break off completely’‘’. Because if it is completely severed, if the life is completely out, the soul is completely out, the spiritual is completely out and this connection is severed, then there is no way back. Then death really occurs. And the Egyptian initiation was set up in such a way that the ‘’‘priesthood,’‘’ which ‘’‘oversaw this initiation process’‘’ - there were usually twelve priests who were around the person being initiated and monitored this state - that they could observe exactly when the last possible moment was ‘’‘when they had to bring him back.’‘’ So he was brought back mainly by letting sunlight fall on him in the right way. So through the ‘’‘light’‘’ he was ‘’‘woken up,’‘’ but also, of course, through recitation and the like, through incense that was burnt, through awakening explanations. And then he had to be brought back very quickly - and the initiation student was ‘’‘trained’‘’ and practised ‘’‘to report quickly what he had seen over there.’‘’ It's a bit like waking up from a dream in the morning. If you don't immediately write down what happened in the dream, it's usually gone and you can't remember it anymore. Because you can't store dream experiences, or even less spiritual experiences, in our normal memory.

So you can't really hold on to an ‘’‘imagination,’‘’ a real imagination - and that is an imagination that a person has in the initiation at first - with your memory. At most, you can try to get back to such an experience. If you want to have it again, you actually have to go back there and see it again. What I can remember very well is when I wake up or come out of it, as it was in the Egyptian initiation, and put it into words and tell it. I can remember these words. And not only the initiate has to remember these words for a lifetime, but also the priesthood that surrounded him. They have kept these words in their memory after hearing them once. And it must be said that this initiate did not speak in everyday language, but rather ‘’‘in a ritual language,’‘’ that is, ‘’‘with certain rhythms,’‘’ which are inherent in it. It was the Egyptian language in terms of the words. But the way it was formulated, we would say today, ‘’‘it was poetic, it was ritualistic,’‘’ and that was immediately impressed on the memory. It is this ‘’‘elevated priestly way of speaking’‘’ and to a certain extent it has remained with us to this day. It is absorbed differently, it has a different effect. But nevertheless, it is a translation of the spiritual experience into an earthly language. One must bear in mind that even in the life after death, ‘’‘the language’‘’ that we have spoken here on earth ‘’‘disappears.’‘’ It disappears very quickly. Not immediately after the three and a half days, but very soon it is gone. It is, if you like, ‘’‘a spiritual language’‘’ that one then speaks, but that is then only an auxiliary term to call it ‘language’, it is a different experience. This means that the initiate had to ‘’‘get over these three and a half days’‘’, then he could have the experience of ‘over there’, that is, from the other side of the threshold - and at the moment of waking up he could bring this experience in. Bring it in for himself and ‘’‘for the priesthood,’‘’ which surrounded him.

=== [https://www.youtube.com/watch?v=aOJ3yZi9LgM&t=712s The Initiation of Lazarus 0:11:52] ===
And something similar also happened during the ‘’‘initiation of Lazarus.’‘’ Only the starting point was different. This Lazarus was not put into a death-like state by a priesthood or anyone else, but rather he - one could say - ‘’‘fell into this state on his own.’‘’ I say ‘on his own’, but I must also add that it was in a certain way the after-effect of the words of the priest with whom he had a lot of contact. I must also say that ‘’‘Lazarus was a very important man in Jerusalem, a very rich man’‘’ and very well known. He was known throughout Jerusalem, and he also made a name for himself as a follower of Christ. He experienced what Christ said so intensely that, as a result of this experience, he fell into this death-like state of his own accord. He fell into this state so deeply that the people around him thought he had died and laid him in the grave afterwards. And when the Christ then learns that Lazarus has died, he ‘’‘takes a very long time’‘’ and does not go to ‘’‘Lazarus in Bethany’‘’ to wake him up. He simply waits. He waits for two days, but nothing happens. And then he sets off - and only on the fourth day, at the very last possible moment, on the fourth day, which is really very late, does he wake Lazarus with the words ‘’‘«Lazarus, come out»’‘’. In a figurative sense, these were the words of awakening, as the Egyptians also spoke them, of course in Egyptian. And Lazarus now brought with him a great deal of experience, and ‘’‘the Gospel of John, for example, arose from the after-effects of these experiences,’‘’ and also, in a certain sense, ‘’‘the Apocalypse of John,’‘’, but that is a deeper level in a certain sense. Of course, you might ask why he is now called John and no longer Lazarus. He was not called John before. We also tried to find out where that came from last time. To do so, you have to know that relatively shortly before Lazarus was resurrected, John the Baptist was beheaded on the orders of Herod; you are sure to know the story. And the point is that after the death of John the Baptist - now - this ‘’‘John the Baptist’‘’ became something like ‘’‘a kind of protective spirit or community spirit of the twelve apostles.’‘’ The twelve apostles also included the two sons of Zebedee, James and John, so also a John, but ‘’‘John Zebedee.’‘’

So, among these twelve apostles, John the Evangelist is not to be counted initially, but now the following is the case: the spirit of this John the Baptist becomes in some way ‘’‘something like an inspiring community soul’‘’ and community spirit of this circle of twelve, these twelve apostles, and the whole thing then becomes even more condensed. There is then the transfiguration of Christ. This is also shortly before the resurrection of Lazarus, when ‘’‘this effect of John the Baptist's is concentrated’‘’ on the apostles, now on three very specific apostles, ‘’‘the two sons of Zebedee and Peter.’‘’ That means that he is now only the community spirit of these three, if you will. They thereby attain a higher level of knowledge. The other apostles would not have been able to experience the transfiguration, which is a spiritual experience, only the three of them could. And with the raising of Lazarus, the last condensation takes place, if you will. A very close bond is created between Lazarus, who is resurrected and goes through this initiation, and the spirit of John the Baptist.

It is important to know that ‘’‘at every initiation’‘’, when it happens, ‘’‘a person on earth’‘’ always works together ‘’‘with at least one spiritual being,’‘’ who is on the other side. It cannot be any other way. One has to come to a very concrete connection with a spiritual being from the other side. One does not simply enter the spiritual world. It is teeming with spiritual beings, one looks at that. But it is actually only possible if one gets a very, very intense relationship with a very specific spiritual being, with whom one is connected by fate or comes into contact with. And in this case, it is ‘’‘this connection between Lazarus here on earth and John the Baptist,’‘’ who is over there. And Lazarus gets his initiation name John after this John the Baptist. So this explains why we have a ‘’‘Gospel of John’‘’ and why this John is not John Zebedee, but someone else. But this resurrected ‘’‘Lazarus/John takes part in the Last Supper.’‘’ He is always referred to in the Gospel as ‘’‘the disciple whom the Lord loved.’‘’ That is, the one who rests in the Lord's bosom, who rests on his breast, who is not named, but who is, so to speak, one of the twelve apostles and at the same time the resurrected Lazarus, who is called John because he is connected with John the Baptist. And now, at this moment, he is also the apostle John, namely during the Last Supper. This is when the circle of the twelve is finally completed. That is to say, John Zebedee was, in a certain sense, the representative of the resurrected Lazarus, who has now become John. And this is, so to speak, the final form of the ‘’‘circle of the twelve, the twelve apostles.’‘’

=== [https://www.youtube.com/watch?v=aOJ3yZi9LgM&t=1168s The Christ and the realm of death 0:19:28] ===
It is quite interesting because all of this event really condenses around the Christ, most of all condenses in this last moment ‘’‘beginning with Maundy Thursday’‘’. Yes, perhaps with the whole of Holy Week before that, but especially with Maundy Thursday, and then of course with the experience of ‘’‘Good Friday.’‘’ With the death, the ‘’‘crucifixion of Jesus Christ,’‘’ there is also the moment of the fullest incarnation. One has to think that the incarnation of Christ begins with the baptism of John, three years before, and is a gradual process. It did not happen in one fell swoop; you don't have to believe that Christ was fully incarnated at the time of his baptism in the Jordan, but it is a process that continues until the last minute, until the last minute it is completed. Then it is accomplished. So when the ‘’‘Christ's words on the cross are “It is finished”’‘’, that is exactly what is meant, namely, ‘’‘that the incarnation has now been completed’‘’ and Christ has become fully human. Immediately at the moment of death. It is very important that this incarnation takes place in its full fullness, in its entirety, basically ‘’‘in a single moment.’‘’ That is the moment when he passes through death, the Christ - and descends into the realm of death. We know that Holy Saturday is the descent into the underworld, the descent into hell, if you will, the descent into the realm of the dead, into the realm of death. Something that is not normally possible in the times. Before the angelic beings, archangels, original angels, etc., and even before Christ, human beings preceded all other spiritual beings in entering the realm of death, in entering this darkness, in entering hell, if you will, in entering the realm of the dead. We were the ones who had experience of it, at least to a certain extent. But ‘’‘all the other spiritual beings,’‘’ who are above us, up to the Christ, ‘’‘did not know the realm of death.’‘’ In the spiritual world, there is no death. It is a very special realm, and the fact that ‘’‘the Christ completed his humanity on Golgotha’‘’ also enables him to descend into this realm of death.

It is also very clearly stated in the text of the Apocalypse, which I will perhaps read out. I have to find the passage quickly... Yes, it is still in the first chapter, towards the end of the first chapter, and there ‘’‘John has a Christ encounter.’‘’ In truth, it is ‘’‘the trigger’‘’ for the whole writing of the Apocalypse of John. Because you have to think about what ‘Apocalypse of John’ means. These are the first words with which he begins: ‘Apocalypse of Jesus Christ’ is what it actually says. The Apocalypse of Jesus Christ - and Apocalypse means as much as ‘’‘revelation, manifestation’‘’. So it is about the revelation of the nature of Jesus Christ. That is the content of the Apocalypse. And we also pointed out last time that the Christ is very closely connected with our human ego. We will have to work on this much more precisely in the next lecture or lectures. The Apocalypse has something to do with ‘’‘revealing the essence of our ego.’‘’ And what significance Christ has for this. So what John describes here is really an encounter with Christ, and he then says:<blockquote>‘’«When I saw him, I fell at his feet and was dead.»‘’</blockquote>Falling at his feet and being dead is another image for the fact that he is actually experiencing something that is beyond the threshold, on the other side of the threshold. So it is not a sensual event, but ‘’‘a spiritual experience,’‘’ that he has. And then it goes on:<blockquote>‘’«But he (that is, the Christ) laid his right hand on me and said: Fear not. I am the first and the last and the living. I was dead.»‘’</blockquote>Please note the «‘’I was dead»,‘’ says the Christ. No spiritual being could have said that about a human being until then. None of these beings had ever been dead. ‘’‘I was dead, yet I carry the life of the world through all the aeons. The key to the realm of death and the shadows is mine.’‘’ So, the ‘’‘Christ has the key to the realm of death and the shadows’‘’. That is also something very important.

JOHN THE BAPTIST APOSTLE The spirit of John the Baptist became something like an inspiring community soul and community spirit of the circle of twelve apostles [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The Christ and the Kingdom of Death 0:19:28|[1 | 0:19:28]]]

CHRIST'S DEATH As the only higher spiritual being, the Christ knows death. Therefore he said: ‘’‘Mine is the key to the kingdom of death and the shadows’‘’ [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The Christ and the kingdom of death 0:19:28|[1 | 0:19:28]]]

=== [https://www.youtube.com/watch?v=aOJ3yZi9LgM&t=1579s The Shadow Powers in the Realm of Death 0:26:19] ===
A little later in the Apocalypse, we will hear about the Key of David. ‘’‘The Key of David is the key to the spiritual world.’‘’ And we as human beings, if we strive spiritually, have access to both keys in a certain way. We can ‘’‘open or close the gate to the spiritual world.’‘’ We can open and close the gate to the world of death, to the world of shadows. This is connected to our ‘’‘human freedom’‘’ - or it is based on the fact that we can open these gates in a certain sense by our own power. That is the essential passage for us. This ‘’«I was dead, yet I carry the life of the world through all the aeons. The key to the realm of death and the shadows is mine»‘’. And it was precisely into this realm of death that John himself went, that is, Lazarus/John‘’‘ in the course of his “”’initiation.‘’' This is the path that one has to go through. It should be said that this encounter with the ‘’‘realm of shadows’‘’ is particularly important in the initiation process. It is not usually the case that when one passes over the threshold in a normal way, that is to say, through death, one experiences too much of this realm of shadows immediately after death. If one passes through in the state of initiation, that is to say, in this sleep similar to death, then one is very much confronted with this realm. Very clearly. And also with all the shadowy sides that exist there and the temptations that are associated with them. These are experienced very strongly and it was precisely this that the Egyptian initiates had to prepare themselves for very intensively. This test, that is actually the Ahrimanic side that one encounters in order to get through it. So that means that these were often very gruesome experiences that this initiate had to go through again and again over the years - and they increased more and more. Only when they had endured this were they ‘’‘found ripe’‘’ to really go through the last great test, the three-day sleep of death.

Of course, all kinds of elements associated with this ‘’‘dark world of death’‘’ are now included in the ‘’‘Apocalypse’‘’. This revelation of the nature of Jesus Christ also reveals the spiritual world that is above us. But it also reveals the world that lies below us, or works among us, or simmers among us, however you want to call it. This is the very special position we have as human beings, this spiritual being that we are as human beings, that we stand between the spiritual world above us and the world of death below us. Exactly on the border. If you want an image of it: ‘’‘The surface of the earth’‘’ on which we stand is exactly ‘’‘the border line.’‘’ It goes up there - and down there. We have to concern ourselves with both realms. In the Egyptian initiation, and in the initiation of the ancient Orient in general, the main aim was to gain ‘’‘knowledge of the light side,’‘’ that is, the side that lies above us, because the power to deal with the dark side was not yet very strong. So people had certain experiences that foreshadowed something that we basically have to experience to a much greater extent today if we want to enter the spiritual world. For the person who wants to have real spiritual experiences today or is mature enough to have them... Anyone who wants to have ‘’‘such insights’‘’ today and also wants to have them ‘’‘in a healthy way’‘’ must or ‘’‘should not be afraid of confronting the dark forces.’‘’

FREEDOM OF MAN As human beings, if we strive spiritually, we can open or close the door to the spiritual world. This is connected with our human freedom [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The Shadow Forces in the Realm of Death 0:26:19|[1 | 0:26:19]]]

=== [https://www.youtube.com/watch?v=aOJ3yZi Dante's Divine Comedy - Descent into the Realm of the Shades and Ascent 0:31:28] ===
This is one of the reasons why Dante ([[A:Dante Alighieri|Dante Alighieri]]) describes this subterranean realm so ‘’‘drastically and so intensely’‘’ in his ‘’‘Divine Comedy’‘’ ([[A:Divine Comedy|Divine Comedy]]) describes this subterranean realm so ‘’‘drastically and so intensely’‘’. Basically, what Dante describes there ‘’‘is also an initiation experience.’‘’ He shows very clearly how the path to the upper spiritual world, that is, what he also ‘’‘refers to as paradise,’‘’ leads through the underworld. That the right way is not a direct ascent to paradise, that one would fail there, that one would in fact come to a bright world, but it would be the Luciferic world. It would not be the real spiritual world, but it would be ‘’‘the world of Luciferic beings.’‘’ They are also spiritual beings, but spiritual beings that have ‘’‘in a sense remained behind,’‘’ that is, they have not developed their full spiritual powers. This means that if a person were to integrate themselves into this realm, they would ultimately also block or at least slow down their path to the future. In pre-Christian times, it was not yet so problematic. But in the post-Christian era, it becomes ‘’‘problematic’‘’. That means that ‘’‘we have to pass the test of going through the underworld’‘’, if you will. That is why ‘’‘Dante’‘’ describes it so clearly in his «Divine Comedy»: the path goes down to the centre of the earth. This is of course a metaphor. It is not about descending with crampons, drilling into the earth, but ‘’‘going down spiritually.’‘’ Descending ‘’‘into the dark depths of our own being’‘’ and the dark depths of the earthly world. So we have to think that our earth itself has this dual nature. On the one hand, a multitude of ‘’‘light-filled spiritual forces’‘’, high spiritual forces, but there are also ‘’‘dark forces’‘’ in it. Down there in the earth, that is the realm of Ahriman. That is the realm of the spirits of darkness, if you will. Lucifer hovers a little above it, but Ahriman and even stronger opposing forces live down there. And that is exactly where you have to go through.

In Dante's version, the path leads ‘’‘through the centre of the earth.’‘’ Then the ascent begins. Interestingly, it happens very quickly, he scurries up a few levels and lands on the surface of the earth, emerging at the ‘’‘Mountain of Purification’‘’. And the Mountain of Purification is what leads him to the so-called ‘’‘Purgatory’‘’, ‘’‘to the Fiery Furnace’', if you will. So this is the first supernatural realm that leads beyond the earth. And this is precisely the realm in which the Luciferic beings essentially live. There we must then ‘’‘purify ourselves’‘’ from all these ‘’‘Luciferic forces’‘’ in order to be able to ascend into the real paradise and the real spiritual world. That is the third part of Dante's Divine Comedy. But this applies to all forms of Christian initiation in a certain way. These stages are somewhere inside, it is hardly where it is expressed as clearly as in Dante, so systematically. But it is just as much in the Apocalypse. There you also find the confrontation with the very, very dark forces. That is why there are also images that seem very frightening at first glance. But in reality they are only an expression of a purification process that we have to go through. If we did not go through it, we would not get an insight into the spiritual world.

=== [https://www.youtube.com/watch?v=aOJ3yZi9LgM&t=2147s The New Jerusalem - a new earth 0:35:47] ===
In the Book of Revelation, the view is opened above all to the so-called ‘’‘New Jerusalem.’‘’ The New Jerusalem is ‘’‘a kind of new planetary state,’‘’ which will one day become ‘’‘our earth’‘’. When we as humanity and the Earth as a whole have gone through a certain development, at some point in the future the Earth as the planet as we know it will die, perish, be destroyed. It must be destroyed, just as our physical body must ultimately be destroyed - and then the New Jerusalem will arise. ‘’‘Rudolf Steiner often calls it’‘’ in his lectures... he calls it ‘’‘the New Jupiter’‘’, which will come. This is a kind of new planet that will of course be different from our Earth. It is still a long way off, we still have a little time to go, but there we will be ‘’‘transferred to a new, higher spiritual state’‘’. But we will be mature enough to enter this higher spiritual state. A state that is in some ways ‘’‘comparable’‘’ to what ‘’‘today's angelic beings’‘’ possess. It will be different from our present-day angelic beings, but in terms of spiritual potency it is comparable to them. And then, above all, we will not have a body like the one we have today - and above all under different conditions. An important moment in the Book of Revelation is also given where John speaks of the ‘’‘so-called first death and the so-called second death’‘’. It is quite late in the Apocalypse, so one wonders what the first and second death are. I don't want to go into detail about this today either. But it has to do with the fact that we will finally lay down our physical body there. We will lay it down in every conceivable form and will not get it back in this form, so we have to learn to live without it. So, ‘’‘the first death’‘’ has to do with ‘’‘finally laying down the physical body forever.’‘’ And ‘’‘the second death’‘’ means finally ‘’‘laying down the corresponding etheric body.’‘’ That does not mean that we will then no longer have anything etheric, but no longer in the form that we have now. We will discuss this in more detail in the next lecture, but for now, this is just a suggestion.

=== [https://www.youtube.com/watch?v=aOJ3yZi9LgM&t=2334s The seven churches and the number seven 0:38:54] ===
I have now repeated a lot of what we discussed last time. Now we should move on a little and look at what is described in the Apocalypse. I will just read a short passage and then explain it. So in the first chapter, before the passage I read to you, John now addresses his ‘’‘words to the seven churches in Asia’‘’. So seven Christian communities in Asia - there were certainly more communities - they are the seven, if you will, leading communities, at least in the spiritual sense, in the outward sense it was a different chapter. We will encounter the ‘’‘number seven’‘’ very often in the Apocalypse of John, the Apocalypse of John works a lot with ‘’‘number rhythms’‘’, they play a very important role. Wherever the number seven occurs, we can always be aware that it has something to do with a temporal development, with an evolution, with a series of developments. The number seven is also the ‘’‘number of the etheric,’‘’ for example. ‘’‘The etheric forces,’‘’ the life forces, ‘’‘have something to do with time.’‘’ Life takes place in time and life becomes rigid when nothing changes any more. Then death has occurred. After death, decay always follows. But no longer a living development.

So when the number seven plays a role, it always refers to a living development. For example, the human body renews itself about every seven years. This is one of the reasons why ‘’‘Rudolf Steiner often speaks clearly in his education’‘’ about these ‘’‘seven-year cycles’‘’ that people go through: that ‘’‘the child’‘’ enters school at the age of seven, with the change of teeth , that puberty begins at the age of fourteen, that new spiritual forces awaken, that the twenty-first year of life is very important, that the ego begins to emerge very clearly. And so it goes on - again and again in ‘’‘seven-year cycles’‘’, which are no longer so noticeable externally. But if you look a little more closely, they are there too. Externally, they are connected to the fact that ‘’‘the body physically renews itself every seven years’‘’ and that, over the course of about seven years, it has ‘’‘completely exchanged its material’‘’. Rudolf Steiner always pointed this out, but it was often dismissed as an old wives' tale. You know that scientists never believe anything at first, they are always sceptical - that is perhaps also their virtue. But if they are thorough, they are open to being taught otherwise. It is actually the case that in recent years, through systematic medical, biological and chemical research, it has been possible to prove that the substances in the human body renew themselves on average every seven years. Some take a little longer, some renew themselves more quickly, but if you take the average, it really is every seven years.

So, in terms of our material substance, nothing that was there seven years ago is still there. We have become something completely new in terms of our material substance, but we have retained our forms to a certain extent, at least to the extent that we are usually recognised again after seven years. We can get a little older, we change a little, but we are still clearly recognisable as human beings. So the form, that is to say the etheric forces that renew this form again and again, they go through this whole ‘’‘seven-year period’‘’, but ‘’‘the physical is renewed again and again.’‘’ Basically, physically speaking, we do not die only once at the end of our lives, but in every seven-year period we basically, materially speaking, discard a corpse. Scattered into the world. It happens quite inconspicuously, with every breath we take, with every piece of food we eat and then excrete again, with what we sweat out and so on. All of this is shed, with the scales on our skin, where something is constantly being shed, something is always being lost. So, materially speaking, we are completely new people after seven years. And ‘’‘behind it all is ultimately a rhythm of the etheric body. It is this that in truth,’‘’ causes these seven-year cycles. With many sub-rhythms that also play a role. Today, science is already investigating - there is a discipline that has developed in this way since the middle of the twentieth century and has become increasingly clear in recent years, and that is ‘’‘chronobiology’‘’. Chronobiology is concerned with the rhythms that operate in the human body, and also in animals. And many exciting things have been discovered - among other things, the daily rhythm plays a major role, but so do seven-day rhythms, for example the seven-day rhythm as a quarter of a month. The month is again connected with the ‘’‘moon rhythm’‘’, the daily rhythm, which is connected with the rotation of the earth, the moon rhythm is connected with the moon's orbit. It has its subdivisions and a quarter of it is about seven days. It is also not by chance that we have a ‘’‘seven-day week’‘’. It is very wise. The ‘’‘calendar’‘’ could be organised in a completely different way, but then it would no longer be ‘’‘in harmony with these natural rhythms.’‘’ These natural rhythms are actually based on the etheric body. It is behind them - or the etheric world in general. From a cosmic point of view, it is the etheric world; in us, it is the etheric body, the internalisation of these rhythms. There are x rhythms in the body, very, very fast ones that vibrate very ‘’‘nervously’‘, so to speak - I say nervously on purpose, because it is very strongly “”’connected to the nervous system‘’‘ - and there are much longer rhythms that go more leisurely and renew us right down to the “”’metabolic processes‘’' within seven years.

=== [https://www.youtube.com/watch?v=aOJ3yZi9LgM&t=2778s Development in time and timelessness 0:46:18] ===
So John has a lot to do with these forces, and that is why he often speaks of the number seven and that is why he also speaks of the seven churches ([[A:Seven Letters to the Churches|Seven Letters to the Churches]]). That is the reason. That is the real reason, because these ‘’‘seven churches’‘’ are - one could say - ‘’‘representatives of certain stages of development’‘’. So they represent seven stages of development that together make up a whole. Yes, I'll read a bit of it out:<blockquote>‘’«John to the seven churches in Asia:‘’

‘’Grace and peace be yours from him,‘’

‘’who is and who was and who is to come,‘’

‘’and from the seven spirits of creation before his throne and from Jesus Christ».‘’</blockquote>From him who is and who was and who is to come - well, he basically spanned ‘’‘the whole time’‘’, the past, the present and the future, ‘’‘drawing the bow.’‘’

In the spiritual self, time and temporal development no longer play the same role as they do here in our earthly lives. In a sense, we enter the ‘’‘realm of eternity, of timelessness’‘’ - and yet there is movement in it. That seems paradoxical: how can there be movement if there is no time? Basically, you can move freely, as I should say, in what we call time, here as time. This actually begins in the ‘’‘etheric world’‘’. The experience in the etheric world is such that we can ‘’‘move freely in time’‘’. This means that we can go back, not just look back, but really go back - in an etheric way. But we can also go into the future, take a look, so to speak, into the future at least. How this future, which we experience in the etheric, is then realised in the physical, is another chapter. The etheric world is much, much richer than the physical world - and ‘’‘the physical’‘’ is actually something that has died, something that has ‘’‘died out of the etheric world’‘’. And that means that the physical manifests itself when something etheric dies, but much other etheric continues. And the etheric encompasses the future, everything that continues in the etheric world. And one thing dies out again and again, so to speak, and manifests itself here as something physical. What we can see today in the etheric is this whole abundance, which, from our point of view, flows or goes into the future. What we cannot foresee is every single physical event that dies out. So we cannot see exactly what will die in the etheric. But we can see at least a certain line, a certain direction in which the whole thing is going. We also see that certain things ‘’‘have to happen,’‘’ namely ‘’‘as compensation for what happened in the past’‘’.

=== [https://www.youtube.com/watch?v=aOJ3yZi9LgM& Repeated earthly lives and human freedom 0:50:06] ===
I now have to make a connection to another sub-topic, so to speak, namely the topic of ‘’‘reincarnation and karma’‘’. As you know, if you are already familiar with anthroposophy, we are talking about ‘’‘repeated earthly lives.’‘’ Human beings do not live on earth just once, but repeatedly. This means that when they die, they first pass through the ‘’‘soul world’‘, then through the “”’spiritual world‘’, and then descend again after a shorter or longer period of time to ‘’‘a new incarnation’‘’. Simply because this earthly existence offers us so many opportunities for development that we could not exhaust in a single incarnation. Or we are ‘’‘not spiritually advanced enough to be able to complete our earthly development in a single incarnation.’‘’ We need a little more time. We have to go through it a few times. We are pupils who may have to repeat a few years. Of course, we can distinguish ourselves during our earthly incarnation. In a certain sense, ‘’‘the spiritual beings above us’‘’ cannot ‘’‘make any mistakes.’‘’

You could say: ‘Well, I'd like to be like that too, that would be great.’ Yes, but then we would not have ‘’‘freedom’‘’. This is a big word, because it says that even the angelic beings that are above us - and also the higher angelic beings that are above them, right up to the highest angelic beings - do not have the freedom that human beings have. They ‘’‘fulfil’‘’ God's will as a matter of course, if you want to put it in our terms. That means that the higher spiritual beings that are above them flow into them, they absorb it and ‘’‘act on it. Without error.’‘’ That is wonderful. Basically, nothing can go wrong. But - they have no free decision-making ability as a result. They don't even get the idea. Actually, the highest spiritual source, that is, the divine self, had to create the possibility for freedom in the world, and this is connected with the ability not to follow the error that flows down from the spiritual world. ‘’‘What distinguishes us as human beings is,’‘’ that we ‘’‘can't follow’‘’ the spiritual world. You could say that this cannot be the ideal of a human being, that we should now rebel against the divine. Well, yes and no. It is the prerequisite for us to be able to turn to the spiritual again in freedom after we have rebelled against it. This gives it a completely different quality. We fulfil ourselves with the spiritual, not because we cannot do otherwise, but because we fulfil ourselves with it because we want to, ‘’‘out of our own free will’‘’. But that means that a spiritual element lives in us that is comparable to the highest spiritual world from which everything flows. That means that a source ‘’‘opens up in us, in our I,’‘’ that is truly, one has to say it like this, ‘’‘of the same essence’‘’ ‘’‘as the highest divine being.’‘’ Even if it is, so to speak, the small version of it, ‘’‘the miniature version,’‘’, and we only experience it in individual moments, perhaps once in an incarnation or perhaps not at all in five incarnations, but there is a moment when we are of the same essence as the highest divine. When we are the embodiment of the divine. When we are ‘’‘of the same essence as Christ’‘’.

=== [https://www.youtube.com/watch?v=aOJ3yZi9LgM&t=3292s The mystery of the self 0:54:52] ===
There is a beautiful ‘’‘Pauline saying’‘’ that Rudolf Steiner often mentions and usually says in the form: ‘’‘Not I, but the Christ in me’‘’. This word could easily be misunderstood if we were to say: ‘I give up my free will and let Christ do things for me or through me.’ But that is not what is meant. The ‘not I’ refers to my little ‘’‘everyday ego’‘’ - which is not our true self - and we must eliminate it. So whether we love a roast pork or are grumpy because of our personal circumstances has nothing to do with the spiritual world. That gets in our way. So this ‘’‘ego, this “I want, I want, I have to, I need”’, that's what we actually have to get rid of. But ‘’‘our real self,’‘’ we will not really experience in its concrete form in everyday life. We know that we have an ego, but that's all we know about it in our everyday consciousness. It has nothing to do with how we were born, what education we have, how much money we have, it doesn't matter at all. It really has nothing to do with our ego. You have to get to ‘’‘the conscious experience of your own ego’‘’. But it's a great moment to experience that we have one. Children usually experience it around the age of three. Then it hits them: ‘I am an I’. Many people can no longer remember this later in life. Sometimes it reappears later in life, in old age, just like ‘’‘memories of early childhood’‘’ tend to resurface in old age. But some people never forget this experience.

I can remember the experience incredibly well and in great detail. It was sometime in November, maybe even on my third birthday. If it wasn't on my third birthday, then it was on St Nicholas‘ Day. My parents were there, my maternal grandmother, uncles, aunts, behind me was a fireplace that was lit, it was already quite dark. Suddenly, I looked around me with wide, astonished eyes and realised, “”’I'm something different.‘’' I'll never forget it. It was like a shock, I can't say whether it was devastating - no, it certainly wasn't devastating - I didn't know that - but it was just so emphatic that it kept coming back to me. And I have to say, the older I get, the clearer it is.

There are also such moments later in life. Rudolf Steiner describes how he experienced this in his twenty-first year, when the I becomes even more awake. I'll have to read that out one day. It's quite interesting. He read about it in the works of the philosopher ‘’‘Schelling’', who also describes this experience. And then Steiner describes how he had this experience himself. He was also sure that he had had this experience. So, you can have this experience of the self at different levels. It is not to be compared with the everyday ego that we have. Having this experience of the self has something to do with the apocalypse. The ‘Apocalypse of Jesus Christ’ is also the ‘Apocalypse of one's own self’, namely at the moment ‘when I and Christ are one in essence’. At the moment when one has such an experience, this ‘unity of essence’ is there. Only for a moment, then it disappears again - or at least it is not in our consciousness. In reality, it is somehow already there, but we cannot make ourselves aware of it again, perhaps not for years, not until the end of our lives. But in that one moment it is there. That is what Paul meant when he said: ‘It is not I, but Christ in me.’ You could also formulate it in the sense of: ‘It is not my little self, but my real I in me.’ It is actually exactly the same.

=== [https://www.youtube.com/watch?v=aOJ3yZi9LgM&t=3618s Repeated earthly lives - mistakes and correction 1:00:18] ===
Let's go back to the seven churches in Asia. It was a bit of a detour. Yes, there was something I wanted to say, but I lost sight of it. It has to do with the ‘’‘repeated earthly lives,’‘’ that we have to go through. It is only through these many earthly lives that our ego develops further. We can only acquire an awareness of our own self through many lives on earth. But ‘’‘we also make mistakes on earth,’‘’ we are not like the angels above us, where the spiritual simply flows into us and we implement it, but we can err, we can make mistakes - and thus take on a task, namely by making these mistakes, we change the course of the world in a certain way. It is up to us to ‘’‘correct it again.’‘’ Above all, we ourselves suffer as a result. The Christ helps us to correct the mistakes that remain in the world in a certain way. But what we destroy in ourselves by making mistakes - because mistakes also mean that we ultimately put our ego in danger or scratch it - in the next incarnation or the one after that, when our strength has grown a little, we have to correct this mistake, you could say. That is what ‘’‘is connected with our karma,’‘’ with our ‘’‘destiny’‘’. Our karma is nothing other than our ego striving to repair the damage it has done to itself, to work on it. We have to do it, otherwise we would not get anywhere. That means that we ourselves are ultimately the ones who ‘’‘send our fate’‘’, our ‘’‘karma’‘’. Our real I. No one else. We don't need to complain to anyone. We can only be happy that the Christ, by working with and in our I, but in a very individual way, ‘’‘helps us to bear this karma’‘’, that he also gives us ‘’‘strength’‘’, gives our I strength. But always only to the extent that we ‘’‘really struggle for it,’‘’ it is never just something that is given, but always something ‘’‘that we have to do’‘’. That is very important. So, that is the karma that we carry with us, that is connected with our error, with our possibilities of error. But it is precisely ‘’‘on that that we mature.’‘’ That is why the path is given for many earthly lives, so that we can experience all this and thereby learn to become free beings.

=== [https://www.youtube.com/watch?v=aOJ3yZi9LgM&t=3813s The Seven Creator Spirits and the Development of Humanity 1:03:33] ===
But let us now return to the seven churches.<blockquote>‘’«John to the seven churches in Asia:‘’

‘’Grace and peace be with you,‘’

‘’from him who is and who was and who is to come,‘’

‘’and from the seven creator spirits before his throne and from Jesus Christ».‘’</blockquote>The seven creator spirits: Well, who are the seven creator spirits? Essentially, they are those spiritual forces or those spiritual beings who created our ‘’‘bodily shells’‘’ and prepared them so that these spiritual shells, these bodily shells - yes, I have already used the word ‘spiritual shells’ - could one day be transformed into spiritual forces. So what are these bodies: the ‘’‘physical body’‘’, the ‘’‘etheric body’‘’, that is, the life forces, then the ‘’‘astral body’‘’, which makes us a sentient, conscious being. In the etheric body, we are actually still asleep, and in the astral body, we are at least dreaming. This is exactly what we have in common with animals. So, animals also have a certain consciousness, but it is still dream-like, this ‘’‘consciousness.’‘’ If we only had this consciousness, this astral consciousness, we would not be very awake. We would not recognise ourselves as an I. That means that the ‘’‘I’‘’ comes in a certain way as the fourth, or the ‘’‘I-bearer, as Rudolf Steiner often calls it,’‘’ which is, so to speak, the physical prerequisite for an I to be able to incarnate. Incarnation means that the I completely permeates the body shells and thus ‘’‘makes the body shells’‘’ into ‘’‘I-bearers,’‘’ but that is the fourth principle. The ‘’‘I’‘’ that is now incarnating, by unfolding its spiritual forces, ‘’‘shapes the astral body, the etheric body and finally the physical body’‘’ through its spiritual forces, through the individual spiritual forces that lie within each I. The astral body, which was initially given by the spiritual beings, is transformed into what Rudolf Steiner calls the ‘’‘spirit self’‘’ or our higher self. Our real I becomes richer to the extent that this higher self, this spirit self, is formed. This is a power that our I has at its disposal, so to speak. In the East, it is also called ‘’‘manas.’‘’ Manas has to do with meynen, thinking. The word ‘’‘man’‘’ is also related to it. It is an old Indo-Germanic word. The word ‘’‘man’‘’ also comes from it, by the way. There is another word that comes from it, which can be found in the Bible, namely ‘’‘manna.’‘’ When ‘’‘Moses and the Israelites journey through the desert’', they are given manna. This is nothing other than the powers of this spirit self, which in a certain sense descend upon the Israelites as a whole, not yet upon the individual at that time, but upon the community.

When we transform the etheric body through the power of the I, then the etheric body becomes the ‘’‘life spirit’‘’. This power of the life spirit then lives within our I. That is to say, just as the body sheaths - the physical body, etheric body, astral body - surround our I from the outside, so our I envelops the spirit self and life spirit within itself - figuratively speaking. They are part of ‘’‘this I.’‘’ In the highest form, for example, it means that if I take only the spirit self, that is, the transformed astral body, then it means that our I has become capable of ‘’‘creating an astral body out of nothing.’‘’ It is something different from when we wrap ourselves in an astral body during our normal incarnation on earth. For the most part, it is only lent to us by the spiritual world - and this will continue to happen as long as we are not able to create one for ourselves out of nothing. That is then actually our real astral body. But then we no longer call it an ‘’‘astral body, but a spirit self.’‘’ He is then completely ours.

The aim of all the initiation processes that have been taking place on earth since Egyptian times, or that lead into the future in some other way, is to form ‘’‘as much as possible’‘’ of this spirit self. So, in addition to the fact that we are developing our I here on earth, the people who are really making spiritual progress are those who have already developed a good part of the spirit self. It will then be the task of the so-called ‘’‘New Jupiter’‘’ - or what John calls the ‘’‘New Jerusalem’‘’, which I have discussed today - to fully develop this spirit self. But we should already have a certain part of it at the end of the earth's development, then we will at least be among the spiritually more developed people. Yes, the life spirit is the transformed etheric body. We will not be able to transform the etheric body into the life spirit on our own during the development of the Earth. We can work on it, we can work on it above all, or we can bring it a little further in the direction of ‘’‘the help of the Christ.’‘’ In this case it is really the help of the Christ. That means something that cannot be accomplished by our ego. For this, for example, the word ‘’‘grace’‘’ is very important. This is a gift that Christ gives us. As far as the spirit self is concerned, that is already our own responsibility. This is the ‘’‘endowment with the Holy Spirit’‘’, as one might call it. But this Holy Spirit is then our Holy Spirit. This is not something that remains above us or directs us from outside, but something that ultimately belongs to our I. Only then has it become a true spirit self, which we are now developing during the development of the earth, and we owe this solely to our I. But what we are already producing in terms of life spirit, at least in a preliminary form, is something for which we need the help of the Christ.

=== [https://www.youtube.com/watch?v=aOJ3yZi9LgM&t=4327s The physical body and our consciousness of self 1:12:07] ===
And then we will even need the ‘’‘Father forces’‘’ to do this, which are conveyed by the Christ, in order to even ‘’‘spiritualise’‘’ something of our physical body. Sounds paradoxical. What is a spiritualised physical body? That sounds like a contradiction. We have to think about what the physical body, in which we are now normally embodied on earth, the physical and material body, is for. Physically and materially are not exactly the same thing. ‘’‘The material’‘’ is actually what fulfils the physical form. If, for example, the Luciferic temptation had not come, that is, if we had not come under the influence of the ‘’‘opposing forces’‘’, then we would not have had the kind of physical body that we have today. It would have been invisible to the senses.

There are a great many physical beings that are not visible to our eyes. For example, there are ‘’‘elemental beings’‘’ that definitely have a physical body and yet are ‘’‘not visible to us with our physical eyes’‘’. There are whole realms of physical worlds out there that are not visible to us because they are ‘’‘not material’‘’. So, our physical body becomes visible through the material. But what does this physical body give us, precisely through the fulfilment with the material and through the problems that are associated with it? It is precisely through the material that the whole physical body tends to decay. The material has this principle of decaying from within. When the etheric body is no longer present to constantly renew these substances, in these seven-year cycles that we have spoken of, then it simply decays, just as the corpse decays with death. So, our physical body cannot maintain its form by itself. This is because we have this ‘’‘Luciferic impact’‘’. By being filled with matter, our actually imperfect invisible physical body was actually damaged. ‘’‘This is how it became visible. This is how it became mortal.’‘’ But this is also how we have gained our consciousness of self - and we gain it precisely because we are mortal.

Our consciousness of self awakens in the processes - also in life - when they are processes of decay. For example, with every nerve impulse that passes through, something dies in the brain. It is then re-energised, but actually something dies until death, until a ‘’‘salt-like state’‘’ in the nerves. This is precisely why the ‘’‘brain’‘’ is an instrument with which we can acquire ‘’‘consciousness’‘’. To do this, we need the physical, material brain. Not for thinking, actually. ‘’‘Thinking is not a function of the physical brain.’‘’ We need the brain to become aware of these thoughts, which are actually etheric forces. As a rule, we are not yet at the stage where we can consciously experience the etheric, which is not visible to the senses but only leaves its trace in the senses - then in the growth forces - in order to experience these formative forces, these etheric forces, it has to be reflected in the physical brain and it is reflected when these ‘’‘decay processes’‘’ take place in the brain. Then, when it is regenerated again, or at least regenerated to a large extent, then the consciousness is already gone again. The dying process must take place there, that is when we become aware. We have ‘’‘death’‘’, the constant death that has in truth accompanied us since birth, ‘’‘to which we owe our consciousness’‘’ - that is a prerequisite for it - and in particular ‘’‘our I-consciousness’‘’ is especially to be owed.

=== [https://www.youtube.com/watch?v=aOJ3yZi9LgM&t=4595s Imagination - Experiencing in the Spiritual 1:16:35] ===
Of course, an astral body and an etheric body are also part of it, but this ability to die through the material body is very important for our consciousness. That is why we have it and why we need it. We will need it until our consciousness has become able to do without the help of these dying processes. That means that when this consciousness can now seek out another counterpart, another mirror, when it no longer needs this physical ‘’‘mirror’‘’, when it can, for example, reflect itself in the etheric, that is, in the life forces. This mirroring in the life forces, when we enter this world of life, then we actually acquire a different consciousness, a consciousness with which we can already look a little into the spiritual world. This is the consciousness in which we ‘’‘experience imaginations’', pictures. And now we put huge quotation marks around the word “pictures” - I will come back to this - pictures from the spiritual world. They are living pictures. ‘’‘These images cannot be described’‘’ like an oil painting, an old painting on the wall, because it is a moving image that changes continuously. You can't really capture it at all. There is movement in it - we have already discussed the paradox - a ‘’‘movement that takes place in timelessness’‘’. The movement arises from the fact that we can look at this image from different perspectives, go through it and, if I translate that into the sensual, then a temporal series of developments, a temporal event, emerges from it. But in the etheric I can go forward, backward, take detours, so I can move freely. In meditation, when you really get to a true imagination, where time no longer plays a role, a true imagination, that is experienced ‘’‘in complete timelessness.’‘’ I think, if I remember correctly, I briefly mentioned in the first lecture we had, we had two lectures, that you can experience that. Because when you do ‘’‘meditation’‘’ with today's consciousness, it's not that you're completely out of it and just floating in another world, but ‘’‘we still retain’‘’ ‘’‘consciousness here for the sensory world’‘’ even when you're not focusing on it, but it remains there. I remain aware that I am in the physical world with my body. I don't enter a dream-like state of consciousness where I am lifted out and simply float above everything, somewhere. You can really notice, under certain circumstances, if there is a clock on the table somewhere, that I have an incredibly ‘’‘intense imagination’‘’, that is, a moving picture, as we have discussed, ‘’‘an incredibly rich picture’‘’. You have the feeling that what I am experiencing is something that lasts for hours, that it is something very, very long that is unfolding and unrolling before me - and when I look at the second hand of the clock, it seems to be standing still. So what I experience internally as hours or days, externally no time passes. So it is ‘’‘experienced in an instant,’‘’ measured in terms of our external time. It can happen in dreams, too, in reality. It often happens when a dream is triggered by something, especially when you wake up and enter the sensory world. For example, the morning sun comes in through the window, even with your eyes closed, your senses somehow perceive it without us being aware of the sunlight. We are still in the dream and suddenly a huge fire breaks out in the dream, a huge fire, and there you experience a long story: the fire brigade arrives, there are dramatic scenes unfolding so that the residents in the house can be rescued and you think that it has been going on for two hours. You wake up and look at the sun, which has just come around the corner, which has just appeared, almost at the same moment. So actually, these dream images also unfold in timelessness, basically. This consciousness, this imaginative consciousness is connected to the fact that when we no longer need the physical body as a mirroring apparatus for consciousness, then we mirror in the living etheric body, then ‘’‘we go out of the time stream’‘’ and ‘’‘can move freely in time.’‘’

=== [https://www.youtube.com/watch?v=aOJ3yZi9LgM&t=4946s The Soul World and Time 1:22:26] ===
In the astral world, in the ‘’‘soul world’', it is different, there is a very special paradox, time seems to come towards us. Future, it seems that ‘’‘time moves in reverse.’‘’ This is very important, because this is the way in which creative impulses enter the world. In order for something to manifest itself creatively in the physical world, there must be a physical time stream that goes from the past to the future, which is what we know in normal life. The etheric must be there, where timelessness, above all mobility, reigns in time - and something must come from the future, actually from the end of the development process - and ‘’‘where the stream from the past and the stream from the future collide,’‘’ it becomes our momentary ‘’‘present’‘’. Something happens there.

With every event that takes place in the world, it is never just a consequence of the past, as is often believed in the natural sciences, because they only have physical and sensory means at their disposal, which is why they only know this stream of time that comes from the past and goes into the future, and they can only deduce from what has happened in the past what might happen in the future. With simple things, you can even calculate it in advance: A physicist can easily predict how a stone will fall if nothing else interferes, such as a bird flying past or something like that. But otherwise, ‘’'most real events ,‘’‘ that happen in the world, “”’you can't predict,‘’' because they are not only determined by the past, but are also determined, half of them, at least half of them, by what is heading towards us from the future. These two things have to come together. This means that when we move on from imagination or ‘’‘imagination,’‘’ something comes in that goes beyond this pictorial consciousness and shows us something of the future. Something ‘’‘shows us where this development is going,’‘’ because this goal actually comes towards us, in a sense. We have to look at the beginning and the end in order to be able to understand the current moment of development at all. These two currents have to come together.

I'll now read you a few sentences from the Apocalypse, where this is also hinted at to a certain extent, very clearly. Again, where basically Christ speaks, or at least the angel speaks through Christ. It says:<blockquote>‘’‘I am the Alpha and the Omega.’‘’</blockquote>In Greek, this means the beginning and the end. The first and the last letter in the Greek alphabet, the Alpha and the Omega.<blockquote>‘’‘Thus says the Lord, our God, who is and who was and who is to come, the ruler of the universe’.‘’</blockquote>It's all there. ‘’‘He is, who was and who is to come.’‘’ The present, that's where it starts, ‘he who is’. So it's important to keep that in mind, the order is not random, because the experience always starts in the present moment. The moment is also, in which the whole eternity is also inside. From here, I look to both sides, to what was there, that is, back, and thus also to what determines my fate, because - as far as we humans are concerned - it also contains all the mistakes we have made and which we must correct in the future, that is, what we must work on. We also see something towards which we are heading, namely our self, our individual self. Every individual self has a special nuance. It is not the case that we all have exactly the same goal. We ‘’‘all contribute together’‘’ to perhaps ‘’‘a higher goal’', that's how you could perhaps outline it. You can also find that in the words in there.

=== [https://www.youtube.com/watch?v=aOJ3yZi9LgM&t=5302s The spiritualisation of the physical body - the goal of human development 1:28:22] ===
Now I'll come back to the seven creator spirits in connection with the human body. I have not yet told you ‘’‘what happens to the physical body when it is spiritualised’‘’. Now I hope that you have gained a little impression that the physical can also be spiritualised - and this is not to be equated simply with the material-physical, which we know as our body. That there is also ‘’‘an invisible physical’‘’, that it is ‘’‘in truth the actual physical.’‘’ If we succeed, with the help of the Christ and the help of the father forces, in restoring this originally spiritual, but in such a way that it now fits our ego completely, then we create our highest spiritual, which we can now achieve, which Rudolf Steiner so aptly calls the ‘’‘spiritual human being’‘’. This is the highest spiritual that we can develop, as far as we can see, and it is precisely in the spiritualisation of the physical. We must not underestimate the physical, but we must see that the greatest task of humanity lies in at least working towards the spiritualisation of this physical. This is also connected with the ‘’‘resurrection of Christ’‘’. The resurrection forces of Christ, which could not have come into effect without the Father's activity, are connected with the transformation of the physical body into a spiritual being. For it to be truly successful means that we are then able, out of our own strength, out of our own I, to bring forth such a high, such a spiritualised physical body. But this is certainly no longer a body that is material. We will then not walk around on a material ‘’‘globe’‘’ or any other sphere, however it may be formed, in a material body, but rather the highest spiritual will enter. To understand this, you have to ask yourself why it is actually the highest spiritual and how it is otherwise connected to the material.

I think that the physical is the most difficult to work with. In the soul, we can already work a little today, at least to some extent, to bring forth the spirit self, consciously or unconsciously. ‘’‘An artist,’‘’ when he is really creative, ‘’‘creates a new work in his soul’‘’ and then realises it, outwardly too, but to do that he has to ‘’‘experience it in his soul first’‘’, then he is creatively active in a spiritual way. Then he is active out of his spiritual self. That means, ‘’‘he transforms astral, soul into real spiritual self.’‘’ This spirit self or this spark of spirit self that he has within him, he has created from his own I. Out of nothing, basically. He has not taken it from anywhere else, from anywhere outside, ‘’‘but from within himself.’‘’

It is much more difficult to create etheric forces out of nothing, that is, to ‘’‘unfold the spirit of life.’‘’ That is much more difficult. On the whole, we are not yet able to do that, but we need the help of the Christ to be able to do it. We don't even need to talk about the physical, because we ourselves create almost nothing there, especially consciously. In order for it to become our own, we have to be able to do it consciously, that is, consciously transform the physical body into this high spiritual being. This is only beginning to happen.

Only the highest spiritual hierarchies can really work on the physical, namely ‘’‘the Christ and the Father-Godhead’‘’, which is behind it. But very high angelic beings work with them as executive organs. These include, for example, the ‘’‘thrones’‘’ in a leading position. They are in the upper group of three hierarchies. Above them are only the beings of the zodiac, the ‘’‘cherubim’‘’ and then the ‘’‘seraphim’‘’, who are basically connected to the whole cosmos, through the visible universe - and even beyond the visible, at least for our eyes beyond the visible. These are therefore very, very high spiritual beings who are behind the physical. ‘’‘In the soul, anyone can work today, so to speak’‘’. The angelic beings that are closely connected to us, the actual angels, they all cannot do that. But we are approaching a time when we will be able to ‘’‘create a complete physical body for ourselves’‘’. It will no longer be called a physical body, but a spiritual human being. It is this that will enable us to achieve our ‘’‘highest consciousness’‘’.

Today we have ‘’‘only a mirror image,’‘’ because we are most conscious of the physical, which is basically polluted by the material. We cannot yet become self-aware of the etheric body. We are not yet able to do that. If we only had the I and the astral body, then we would know nothing about ourselves, absolutely nothing. ‘’‘It is precisely in the physical that one can develop the highest consciousness.’‘’ This applies equally to the spiritual being. That is to say, the spiritual being is the highest spiritual element that we can acquire. What happens next is a different chapter, and is not our subject.

I have now made a huge ‘’‘interjection’‘’ just to explain a little bit about the significance of the number seven, and these stages of development. We have come across these seven stages of human development or these seven constituent parts of the human being, via the physical body, the etheric body, the astral body, the I, which stands in the centre, and up to the spiritual constituent parts, which we can acquire through our own efforts: ‘’‘the spirit self, the life spirit, the spiritual human being’‘’. This has to do with the ‘’‘number seven’‘’. And we have come to these, simply because it was of seven churches that John speaks, to which he turns and to which he now writes in a certain way, to the seven churches. In doing so, he mentions the seven creator spirits. I'll read the short passage again.<blockquote>‘’‘John to the seven churches in Asia:’‘

’‘Grace and peace be yours,’‘

’‘from him who is and who was and who is to come,’‘

’‘and from the seven spirits before his throne and from Jesus Christ.’‘’</blockquote>‘’‘The seven spirits before his throne’‘’, these are the spiritual beings that ‘’‘help to create our seven members of the human being’‘’. Because, in general, the higher spiritual elements of our being, which we actually have to create ourselves - because only then are they ours - still have to be prepared. That is, so to speak, if you put it in earthly terms, ‘’‘a model for it’‘’. It has to be prepared once. These seven creator spirits work on it. It would be too much to go into which angelic beings they are. They are also high angelic beings, very high. You should not be surprised that, for example, ‘’‘the thrones have something to do with it,’‘’ yes, with the physical body and ‘’‘also with the preparation of the spiritual being,’‘’ that they have a hand in it, because they are able to work into the physical, for example. Just as a small hint.

=== [https://www.youtube.com/watch?v=aOJ3yZi9LgM&t=5873s The Revelation of John on Patmos 1:37:53] ===
Now I want to read something else to you at the end of the lecture, namely also from the first chapter what John now writes in detail ‘’‘to these seven churches:’‘’<blockquote>‘’«I, John, your brother and companion in all trials, as well as in the inner kingdom and in the persevering strength that we possess as those who are united with Jesus, was on the island of Patmos. There I was to be made partaker of the divine word of the world and worthy of bearing witness to the suffering of Christ.‘</blockquote>

’The suffering of Jesus’ is what it says in the translation. The translation is by ‘’‘Emil Bock’‘, one of the “”’founding priests of the Christian Community‘’‘. So, “”’on the island of Patmos he had this spiritual vision.‘’‘ He describes very clearly an “”’imagination‘’‘ and how this imagination was “”’translated into sensual images‘’'. He cannot communicate the image in any other way than by translating it into sensual words. He describes it in a very typical way:<blockquote>‘’«On the day of the Lord, I was transported into the spiritual realm and heard a mighty voice behind me like the sound of a ‘’‘trombone’‘’».‘’</blockquote>It is often the case ‘’‘in spiritual experiences,’‘’ that you have the feeling «there is something behind me» and my first test is whether I turn around or not. Do I have the courage to turn around, because if I have the courage to turn around, then it means that I am in a sense crossing the ‘’‘threshold’‘’. And that is ‘’‘a kind of death experience’‘’. You have to be aware of that, it is a death experience. And it is also connected with, how shall I put it, with the unpleasant side of death, that is, to feel this loss in the physical world - without completely leaving the body. You really have the experience of ‘’‘going through death’‘’. Without that ‘’‘you cannot cross the threshold’‘’. That means that the first test is: do I dare to turn around or not. Of course, this has nothing to do with physically turning around, but rather in the spiritual world. That means that the ‘’‘turning around’‘’ is to ‘’‘let go of everything that is sensual in order to turn to the spiritual’‘’. This mighty voice like the sound of a trumpet. Incidentally, the word ‘trombone’ means - and since we are talking about sound - that ‘’‘inspiration’‘’ is already playing a part in the development of the imagination. In fact, every spiritual experience begins at an even higher level, with ‘’‘intuition’‘’. I have to become one with a spiritual being in order to enter the spiritual world at all. That is intuition. However, it does not become immediately conscious. It is, so to speak, the prerequisite and forms the unconscious background.

The next stage is ‘’‘inspiration.’‘’ When you have a real spiritual experience, then you have at least an echo of this inspirational experience, without being able to fully grasp its content, that you ‘’‘hear a voice like a trombone,’‘’ which is just loud and powerful and shattering, but you don't really understand it at that moment.

The third and last thing is actually ‘’‘the imaginative image,’‘’ that builds up - and this image is not a sensual one at first, but rather, you could say, ‘’‘a kind of highly differentiated mood of the soul’‘’ that one experiences. I will perhaps come back to this in more detail another time. There is no more time now. It is actually a ‘’‘highly differentiated spiritual experience’‘’ that one has, which one can now ‘’‘overlook like a panorama’‘’, which is in motion, which is changing, and in this experience one can, so to speak, wander around spiritually. That is the real imagination. But John has to describe it as a spiritual image. So he hears this voice and he continues to say or write:<blockquote>‘’« She said: Write what you see in a book and send it to the seven churches. To Ephesus, to Smyrna, to Pergamon, to Thyatira, to Sardis and to Philadelphia and to Laodicea ».‘’</blockquote>So these are the seven churches. ‘’‘Ephesus’‘’ ([[A:Ephesos|Ephesos]]), the first, with which John was, incidentally, ‘’‘very closely connected,’‘’ that is, in the period long after the events in Palestine, after the death of Christ on the cross. The island of Patmos, incidentally, is very close, on the coast of Asia Minor, and Ephesus and the mystery centre of Ephesus are relatively close on the mainland. That is also an advantage, that there was a mystery centre there, an important one. ‘’‘The important Christian centres’‘’ were all initially located where ancient mystery centres were also located - so this ‘’‘mystery centre’‘’ of Ephesus was closely connected to Patmos, or rather the other way round, Patmos was in a sense ‘’‘an offshoot of the mysteries of Ephesus.’‘’ So, there are seven churches and the voice speaks now and John continues to write:<blockquote>‘’"And I turned to see the one whose voice was speaking to me. And when I turned I saw ‘’‘seven golden lampstands’‘’ and in the midst of the lampstands a figure like that of the Son of Man.‘’‘</blockquote>So the Christ appears in human form.<blockquote>’‘’Clothed with a long flowing robe,‘’

‘’girded at the breast with a golden girdle,‘’

‘’with a white head, the hair of which shone like white wool and like snow,‘’

‘’with eyes as if they were flames of fire,‘’

‘’with feet as if they were of gold ore that has been heated in the fire,‘’

‘’with a voice like the the sound of great waters,‘’

‘’in his right hand he held ‘’‘seven stars’‘’,‘’

‘’out of his mouth came a sharp two-edged sword,‘’

‘’and his countenance was like the sun in its strength."</blockquote>It is a very powerful experience. The sensual image is a pale shadow of what really lies behind it in the imagination. But it points the way. And how strong that was, comes out further:<blockquote>‘’‘and when I saw him, I fell at his feet as dead. But he laid his right hand on me and said -’' we have already read this today “”- Do not be afraid. I am the First and the Last and the Living. I was dead, yet I carry the life of the world through all the ages. Mine is the key to the realms of death and the shadows. Write down what you see, the present and the future. The mystery of the seven stars that you see in my right hand, and of the seven golden lampstands,‘’ ‘’is this. The seven stars are the angels of the seven churches, and the seven lampstands are the seven churches themselves.‘</blockquote>With that, “”’the first chapter of the Apocalypse‘’' ends, and I would like to close for today.
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== Glossary==
<big>[[#A|‘’‘A’‘’]] [[#B|B]] [[#C|C]] [[#D|D]] [[#E|E]] [[#F|F]] [[#G|G]] [[#H|H]] [[#I|I]] [[#J|J]] [[#K|K]] [[#L|L]] [[#M|M]] [[#N|N]] [[#O|O]] [[#P|P]] [[#Q|Q]] [[#R|R]] [[#S|S]] [[#T|T]] [[#U|U]] [[#V|V]] [[#W|W]] [[#X|X]] [[#Y|Y]] [[#Z|Z]] | [[#0-9|0-9]] |[[The Apocalypse of John - all lectures by Wolfgang Peter#A| Complete Glossary]]</big>

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[[Index of terms Lecture series The Apocalypse of John by Wolfgang Peter#A|APOCALYPSE]]

* ‘’‘Apocalypse’‘’ of Jesus Christ ([[A:Apocalypse of John|Apocalypse of John]]) is also called ‘’‘Apocalypse’‘’ of the own self - namely in the moment when I and Christ are one [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The riddle of the self 0:54:52|| Peter, W. The Apocalypse of John, 1st series, 2020, 0:54:52]]
* The [[A:Apocalypse of John|‘’‘Apocalypse of John’‘’]] works a lot with numerical rhythms. The number seven indicates a temporal development, an evolution or a series of developments. The number seven is also the number of the etheric, because the etheric forces, the life forces, have something to do with time [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The seven churches and the number seven 0:38:54|| Peter, W. The Apocalypse of John, 1. episode, 2020, 0:38:54]]

ASTRAL BODY

* We transform the ‘’‘astral body’‘’ into what Rudolf Steiner calls the [[A:spirit self|‘’‘spirit self’‘’]] or our higher self (called manas in the East). Our real I becomes richer to the extent that this higher self, this spirit self, is formed. It is a power that our I has at its disposal [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The seven creator spirits and the development of man 1:03:33|| Peter, W. The Apocalypse of John, 1. Folge, 2020, 1:03:33]]

ETHER

* When our consciousness no longer needs the physical mirror and can reflect itself ‘’‘in the etheric’', then we actually acquire a different consciousness, a consciousness with which we can already look a little into the spiritual world. This is the consciousness in which we experience imaginations [[The Apocalypse of John - 1. lecture by Wolfgang Peter#Imagination - Experiencing in the spiritual 1:16:35|| Peter, W. The Apocalypse of John, 1. episode, 2020, 1:16:35]]
The ‘’‘ether’‘’ world is much richer than the physical world: the physical is actually a dead thing, something that has died out of the ‘’‘ether’‘’ world [[The Apocalypse of John - 1. lecture by Wolfgang Peter#Development in time and timelessness 0:46:18|| Peter, W. The Apocalypse of John, 1. episode, 2020, 0:46:18]]
* The [[A:Apocalypse of John|Apocalypse of John]] works a lot with number rhythms. The number seven indicates a temporal development, an evolution or a series of developments. The number seven is also the number of the ‘’‘ethereal’‘’, because the ‘’‘etheric forces’‘’, the life forces, have something to do with time [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The seven churches and the number seven 0:38:54|| Peter, W. The Apocalypse of John, 1. part, 2020, 0:38:54]]
* In the first three days after death, the [[A:life panorama|life panorama]] unfolds because the ‘’‘etheric body’‘’ still remains in a certain compact form and is also the bearer of memory. After that, it dissolves into the world ‘’‘ether’‘’ and the panorama disappears [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The initiation in the ancient Egyptian culture 0:03:14|| Peter, W. The Apocalypse of John, 1. episode, 2020, 0:03:14]]
ATLANTIS

* John ([[A:John the Evangelist|John the Evangelist]]) addresses his words quite decidedly to the seven churches in Asia: Ephesus, Smyrna, Pergamon, Thyatira, Sardis, Philadelphia, Laodicea ([[A:Seven Letters to the Churches|Seven Letters to the Churches]]). According to Rudolf Steiner, they represent the seven cultural epochs of the post-‘’‘Atlantean’‘’ era [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The seven churches and the number seven 0:38:54|| Peter, W. The Apocalypse of John, 1. lecture, 2020, 0:38:54]]

----<big>[[#A|A]] [[#B|‘’‘B’‘’]] [[#C|C]] [[#D|D]] [[#E|E]] [[#F|F]] [[#G|G]] [[#H|H]] [[#I|I]] [[#J|J]] [[#K|K]] [[#L|L]] [[#M|M]] [[#N|N]] [[#O|O]] [[#P|P]] [[#Q|Q]] [[#R|R]] [[#S|S]] [[#T|T]] [[#U|U]] [[#V|V]] [[#W|W]] [[#X|X]] [[#Y|Y]] [[#Z|Z]] | [[#0-9|0-9]] |[[The Apocalypse of John - all lectures by Wolfgang Peter#B| Complete Glossary]]</big>

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CONSCIOUSNESS

* When our ‘’‘consciousness’‘’ no longer needs the physical mirror and can reflect in the etheric, then we actually acquire a different ‘’‘consciousness’‘’, with which we can already look a little into the spiritual world. This is the ‘’‘consciousness,’‘’ in which we experience imaginations [[The Apocalypse of John - 1. lecture by Wolfgang Peter#Imagination - Experience in the spiritual 1:16:35|| Peter, W. The Apocalypse of John, 1. lecture, 2020, 1:16:35]]

----<big>[[#A|A]] [[#B|B]] [[#C|‘’‘C’‘’]] [[#D|D]] [[#E|E]] [[#F|F]] [[#G|G]] [[#H|H]] [[#I|I]] [[#J|J]] [[#K|K]] [[#L|L]] [[#M|M]] [[#N|N]] [[#O|O]] [[#P|P]] [[#Q|Q]] [[#R|R]] [[#S|S]] [[#T|T]] [[#U|U]] [[#V|V]] [[#W|W]] [[#X|X]] [[#Y|Y]] [[#Z|Z]] | [[#0-9|0-9]] |[[The Apocalypse of John - all lectures by Wolfgang Peter#C| Complete Glossary]]</big>

{{BS|C}}

CHRIST

* If we succeed, with the help of ‘’‘Christ’‘’ and with the help of the father forces, in restoring the original spiritual, but in such a way that it now fits our I completely, then we create our highest spiritual, which Rudolf Steiner so aptly calls the spiritual human being [[The Apocalypse of ypse of John - 1. lecture by Wolfgang Peter#The spiritualisation of the physical body - goal of human development 1:28:22|| Peter, W. The Apocalypse of John, 1. part, 2020, 1:28:22]]
* We need the fatherly forces that are conveyed through ‘’‘Christ’‘’ to even spiritualise something of our physical body [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The physical body and our I-consciousness 1:12:07|| Peter, W. The Apocalypse of John, 1. part, 2020, 1:12:07]]
* The Apocalypse of Jesus Christ ([[A:Apocalypse of John|Apocalypse of John]]) is also the Apocalypse of the self - namely at the moment when I and ‘’‘Christ’‘’ are one in essence [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The mystery of the I 0:54:52|| Peter, W. The Apocalypse of John, 1. episode, 2020, 0:54:52]]
* Unlike higher beings in the spiritual world, human beings can err. That is why they have freedom. They can open themselves to the spiritual realm of their own free will, which opens a source in the self that is of the same essence as the highest divine: being of the same essence as ‘’‘Christ’‘’ [[The Apocalypse of John - 1. lecture by Wolfgang Peter#Repeated earthly lives and the freedom of man 0:50:06|| Peter, W. The Apocalypse of John, 1. lecture, 2020, 0:50:06]]

----<big>[[#A|A]] [[#B|B]] [[#C|C]] [[#D|‘’‘D’‘’]] [[#E|E]] [[#F|F]] [[#G|G]] [[#H|H]] [[#I|I]] [[#J|J]] [[#K|K]] [[#L|L]] [[#M|M]] [[#N|N]] [[#O|O]] [[#P|P]] [[#Q|Q]] [[#R|R]] [[#S|S]] [[#T|T]] [[#U|U]] [[#V|V]] [[#W|W]] [[#X|X]] [[#Y|Y]] [[#Z|Z]] | [[#0-9|0-9]] |[[The Apocalypse of John - all lectures by Wolfgang Peter#D| Complete Glossary]]</big>

{{BS|D}}

DANTE ALIGHIERI

* Descent into the realm of shadows is described by ‘’‘Dante’‘’ ([[A:Dante Alighieri|Dante Alighieri]] ) in his ‘Divine Comedy’ ([[A:Divine Comedy|Divine Comedy]]). The path leads through the centre of the earth to the ascent [[The Apocalypse of John - 1. lecture by Wolfgang Peter#Dante's Divine Comedy - Descent into the Realm of the Shades and Ascent 0:31:28|| Peter, W. The Apocalypse of John, 1. episode, 2020, 0:31:28]]

----<big>[[#A|A]] [[#B|B]] [[#C|C]] [[#D|D]] [[#E|‘’‘E’‘’]] [[#F|F]] [[#G|G]] [[#H|H]] [[#I|I]] [[#J|J]] [[#K|K]] [[#L|L]] [[#M|M]] [[#N|N]] [[#O|O]] [[#P|P]] [[#Q|Q]] [[#R|R]] [[#S|S]] [[#T|T]] [[#U|U]] [[#V|V]] [[#W|W]] [[#X|X]] [[#Y|Y]] [[#Z|Z]] | [[#0-9|0-9]] |[[The Apocalypse of John - all lectures by Wolfgang Peter#E| Complete Glossary]]</big>

{{BS|E}}
----<big>[[#A|A]] [[#B|B]] [[#C|C]] [[#D|D]] [[#E|E]] [[#F|‘’‘F’‘’]] [[#G|G]] [[#H|H]] [[#I|I]] [[#J|J]] [[#K|K]] [[#L|L]] [[#M|M]] [[#N|N]] [[#O|O]] [[#P|P]] [[#Q|Q]] [[#R|R]] [[#S|S]] [[#T|T]] [[#U|U]] [[#V|V]] [[#W|W]] [[#X|X]] [[#Y|Y]] [[#Z|Z]] | [[#0-9|0-9]] |[[The Apocalypse of John - all lectures by Wolfgang Peter#F| Complete Glossary]]</big>

{{BS|F}}

FREEDOM

* Unlike higher beings in the spiritual world, human beings can err. For this he has ‘’‘freedom’‘’. He can open himself to the spiritual out of free will, whereby a source opens in the I that is of the same essence as the highest divine: being one with the Christ [[The Apocalypse of John - 1. lecture by Wolfgang Peter #Repeated earthly lives and the freedom of man 0:50:06|| Peter, W. The Apocalypse of John, 1st part, 2020, 0:50:06]]

----<big>[[#A|A]] [[#B|B]] [[#C|C]] [[#D|D]] [[#E|E]] [[#F|F]] [[#G|‘’‘G’‘’]] [[#H|H]] [[#I|I]] [[#J|J]] [[#K|K]] [[#L|L]] [[#M|M]] [[#N|N]] [[#O|O]] [[#P|P]] [[#Q|Q]] [[#R|R]] [[#S|S]] [[#T|T]] [[#U|U]] [[#V|V]] [[#W|W]] [[#X|X]] [[#Y|Y]] [[#Z|Z]] | [[#0-9|0-9]] |[[The Apocalypse of John - all lectures by Wolfgang Peter#G| Complete Glossary]]</big>

{{BS|G}}

SPIRIT

* We need the father forces, which are mediated by the Christ, in order to even ‘’‘spiritualise’‘’ something of our physical body [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The physical body and our I-consciousness 1:12:07|| Peter, W. The Apocalypse of John, 1. part, 2020, 1:12:07]]

SPIRITUAL HUMAN

* If we succeed in restoring the original spiritual with the help of Christ and the Father forces, but in such a way that it now fits perfectly with our I, then we create our highest spiritual, which Rudolf Steiner so aptly calls the ‘’‘spiritual human’‘’ [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The spiritualisation of the physical body - goal of human development 1:28:22|| Peter, W. The Apocalypse of John, 1. lecture, 2020, 1:28:22]]

SPIRIT SELF

* An artist who is truly creative from his I is active from the ‘’‘spirit self’‘’. This means that he transforms the astral into ‘’‘spirit self’‘’ out of nothing [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The spiritualisation of the physical body - goal of human development 1:28:22|| Peter, W. The Apocalypse of John, 1. episode, 2020, 1:28:22]]
* We transform the astral body into what Rudolf Steiner calls the [[A:spirit self|‘’‘spirit self’‘’]] or our higher self (called manas in the East). Our real I becomes richer to the extent that this higher self, this ‘’‘spirit self’‘’ is formed. It is a power that our I has at its disposal [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The seven creator spirits and the development of man 1:03:33|| Peter, W. The Apocalypse of John, 1. Folge, 2020, 1:03:33]]
* The [[A:spirit self|‘’‘spirit self’‘’]] is also called manas in the East. It has to do with meynen, thinking. The word ‘man’ is also related to it. It is an old Indo-Germanic word. The word man also comes from it [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The seven creator spirits and the development of man 1:03:33|| Peter, W. The Apocalypse of John, 1. Folge, 2020, 1:03:33]]

----<big>[[#A|A]] [[#B|B]] [[#C|C]] [[#D|D]] [[#E|E]] [[#F|F]] [[#G|G]] [[#H|‘’‘H’‘’]] [[#I|I]] [[#J|J]] [[#K|K]] [[#L|L]] [[#M|M]] [[#N|N]] [[#O|O]] [[#P|P]] [[#Q|Q]] [[#R|R]] [[#S|S]] [[#T|T]] [[#U|U]] [[#V|V]] [[#W|W]] [[#X|X]] [[#Y|Y]] [[#Z|Z]] | [[#0-9|0-9]] |[[The Apocalypse of John - all lectures by Wolfgang Peter#H| Complete glossary]]</big>

{{BS|H}}
----<big>[[#A|A]] [[#B|B]] [[#C|C]] [[#D|D]] [[#E|E]] [[#F|F]] [[#G|G]] [[#H|H]] [[#I|‘’‘I’‘’]] [[#J|J]] [[#K|K]] [[#L|L]] [[#M|M]] [[#N|N]] [[#O|O]] [[#P|P]] [[#Q|Q]] [[#R|R]] [[#S|S]] [[#T|T]] [[#U|U]] [[#V|V]] [[#W|W]] [[#X|X]] [[#Y|Y]] [[#Z|Z]] | [[#0-9|0-9]] |[[The Apocalypse of John - all lectures by Wolfgang Peter#I| Complete Glossary]]</big>

{{BS|I}}

I

* An artist who is truly creative from his ‘’‘I’‘’ is working from the spirit self. That is, he transforms astral into spiritual out of nothing [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The spiritualisation of the physical body - goal of human development 1:28:22|| Peter, W. The Apocalypse of John, 1. lecture, 2020, 1:28:22]]
* If we succeed in restoring the original spiritual with the help of the Christ and the Father forces, but in such a way that it now fits perfectly with our ‘’‘I’‘’, then we will create our highest spiritual, which Rudolf Steiner so aptly calls the spiritual human being [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The spiritualisation of the physical body - goal of human development 1:28:22|| Peter, W. The Apocalypse of John, 1. episode, 2020, 1:28:22]]
* Karma is nothing more than our ‘’‘I’‘’ striving to repair the damage it has inflicted on itself. We have to do it, otherwise we would not get anywhere. That means that ultimately we ourselves are the ones who send our fate, our karma [[The Apocalypse of John - 1. lecture by Wolfgang Peter#Repeated earthly lives - mistakes and corrections 1:00:18|| Peter, W. The Apocalypse of John, 1. episode, 2020, 1:00:18]]
* The Apocalypse of Jesus Christ ([[A:Apocalypse of John|Apocalypse of John]]) is also the Apocalypse of one's own ‘’‘I’‘’ - namely at the moment when ‘’‘I’‘’ and Christ are one in essence [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The mystery of the I 0:54:52|| Peter, W. The Apocalypse of John, 1. episode, 2020, 0:54:52]]
* Unlike higher beings in the spiritual world, human beings can err. That is why they have freedom. They can open themselves to the spiritual realm of their own free will, which opens a source in the ‘’‘I’‘’ that is of the same essence as the highest divine: being of the same essence as Christ [[The Apocalypse of John - 1. lecture by Wolfgang Peter#Repeated earthly lives and the freedom of man 0:50:06|| Peter, W. The Apocalypse of John, 1st part, 2020, 0:50:06]]

IMAGINATION

* When our consciousness no longer needs the physical mirror and can reflect in the etheric, then we actually acquire a different consciousness, a consciousness with which we can already look a little into the spiritual world. This is the consciousness in which we experience ‘’‘imaginations’‘’ [[The Apocalypse of John - 1. lecture by Wolfgang Peter#Imagination - Experience in the Spiritual 1:16:35|| Peter, W. The Apocalypse of John, 1. lecture, 2020, 1:16:35]]

----<big>[[#A|A]] [[#B|B]] [[#C|C]] [[#D|D]] [[#E|E]] [[#F|F]] [[#G|G]] [[#H|H]] [[#I|I]] [[#J|‘’‘J’‘’]] [[#K|K]] [[#L|L]] [[#M|M]] [[#N|N]] [[#O|O]] [[#P|P]] [[#Q|Q]] [[#R|R]] [[#S|S]] [[#T|T]] [[#U|U]] [[#V|V]] [[#W|W]] [[#X|X]] [[#Y|Y]] [[#Z|Z]] | [[#0-9|0-9]] |[[The Apocalypse of John - all lectures by Wolfgang Peter#J| Complete Glossary]]</big>

{{BS|J}}

JOHN, THE EVANGELIST

* John ([[A:John the Evangelist|John the Evangelist]]) addresses his words quite decidedly to the seven churches in Asia: Ephesus, Smyrna, Pergamon, Thyatira, Sardis, Philadelphia, Laodicea ([[A:Seven Letters to the Churches|Seven Letters to the Churches]]). According to ‘’‘Rudolf Steiner’', they represent the seven cultural epochs of the post-Atlantean era [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The seven churches and the number seven 0:38:54|| Peter, W. The Apocalypse of John, 1. lecture, 2020, 0:38:54]]
* John ([[A:John the Evangelist|John the Evangelist]]), the writer of the Gospel of John ([[A:GA 103|GA 103]]) and the Apocalypse, is the [[A:Lazarus|Lazarus]] raised from the dead by Christ [[The Apocalypse of John - 1. lecture by Wolfgang Peter#Introduction 0:00:36|| Peter, W. The Apocalypse of John, 1. part, 2020, 0:00:36]]

----<big>[[#A|A]] [[#B|B]] [[#C|C]] [[#D|D]] [[#E|E]] [[#F|F]] [[#G|G]] [[#H|H]] [[#I|I]] [[#J|J]] [[#K|‘’‘K’‘’]] [[#L|L]] [[#M|M]] [[#N|N]] [[#O|O]] [[#P|P]] [[#Q|Q]] [[#R|R]] [[#S|S]] [[#T|T]] [[#U|U]] [[#V|V]] [[#W|W]] [[#X|X]] [[#Y|Y]] [[#Z|Z]] | [[#0-9|0-9]] |[[The Apocalypse of John - all lectures by Wolfgang Peter#K| Complete Glossary]]</big>

{{BS|K}}

KARMA

* ‘’‘[[A:Karma|Karma]]’‘’ is nothing more than our ego striving to repair the damage it has inflicted on itself. We have to do it, otherwise we would not get anywhere. That means that ultimately we ourselves are the ones who send our fate, our karma [[The Apocalypse of John - 1. lecture by Wolfgang Peter#Repeated earthly lives - mistakes and corrections 1:00:18|| Peter, W. The Apocalypse of John, 1. episode, 2020, 1:00:18]]
CULTURAL EPOCHS

* John ([[A:John the Evangelist|John the Evangelist]]) addresses his words quite decidedly to the seven churches in Asia: Ephesus, Smyrna, Pergamon, Thyatira, Sardis, Philadelphia, Laodicea ([[A:Seven Letters to the Churches|Seven Letters to the Churches]]). According to Rudolf Steiner, they represent the seven ‘’‘cultural epochs’‘’ of the post-Atlantean era [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The seven churches and the number seven 0:38:54|| Peter, W. The Apocalypse of John, 1. lecture, 2020, 0:38:54]]

ART

* An ‘’‘artist’‘’ who is truly creative from his I is active from the spirit self. This means that he transforms astral into spiritual out of nothing [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The spiritualisation of the physical body - goal of human development 1:28:22|| Peter, W. The Apocalypse of John, 1. lecture, 2020, 1:28:22]]

----<big>[[#A|A]] [[#B|B]] [[#C|C]] [[#D|D]] [[#E|E]] [[#F|F]] [[#G|G]] [[#H|H]] [[#I|I]] [[#J|J]] [[#K|K]] [[#L|‘’‘L’‘’]] [[#M|M]] [[#N|N]] [[#O|O]] [[#P|P]] [[#Q|Q]] [[#R|R]] [[#S|S]] [[#T|T]] [[#U|U]] [[#V|V]] [[#W|W]] [[#X|X]] [[#Y|Y]] [[#Z|Z]] | [[#0-9|0-9]] |[[The Apocalypse of John - all lectures by Wolfgang Peter#L| Complete Glossary]]</big>

{{BS|L}}

LIFE PANORAMA

* In the first three days after death, the [[A:life panorama|‘’‘life panorama’‘’]] unfolds because the etheric body still remains in a certain compact form and is also the bearer of memory. After that, it dissolves into the world ether and the panorama disappears [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The initiation in the ancient Egyptian culture 0:03:14|| Peter, W. The Apocalypse of John, 1. episode, 2020, 0:03:14]]
* Like in a great [[A:panorama of life|‘’‘panorama of life’‘’]], this image of the past life appears [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The initiation in the old Egyptian culture 0:03:14|[1 | 0:03:14]]

----<big>[[#A|A]] [[#B|B]] [[#C|C]] [[#D|D]] [[#E|E]] [[#F|F]] [[#G|G]] [[#H|H]] [[#I|I]] [[#J|J]] [[#K|K]] [[#L|L]] [[#M|‘’‘M’‘’]] [[#N|N]] [[#O|O]] [[#P|P]] [[#Q|Q]] [[#R|R]] [[#S|S]] [[#T|T]] [[#U|U]] [[#V|V]] [[#W|W]] [[#X|X]] [[#Y|Y]] [[#Z|Z]] | [[#0-9|0-9]] |[[The Apocalypse of John - all lectures by Wolfgang Peter#M| Complete Glossary]]</big>

{{BS|M}}

MANAS

* We transform the astral body into what Rudolf Steiner calls the [[A:spirit self|‘’‘spirit self’‘’]] or our higher self (called [[A:manas|‘’‘manas’‘’]] in the East). Our real I becomes richer to the extent that this higher self, this spirit self, is formed. It is a power that our I has at its disposal [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The seven creator spirits and the development of man 1:03:33|| Peter, W. The Apocalypse of John, 1. Folge, 2020, 1:03:33]]
The [[A:spirit self|spirit self]] is also called ‘’‘[[A:manas|manas]]’‘’ in the Orient. It has to do with meynen, thinking. The word ‘man’ is also related to it. It is an old Indo-Germanic word. The word ‘man’ also comes from it [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The seven creator spirits and the development of man 1:03:33|| Peter, W. The Apocalypse of John, 1. Folge, 2020, 1:03:33]]

MAN

* The [[A:spirit self|spirit self]] is also called manas in the Orient. It has to do with meynen, thinking. The word ‘’‘’man‘’‘’ is also related to it. It is an old Indo-Germanic word. The word man also comes from it [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The seven creator spirits and the development of man 1:03:33|| Peter, W. The Apocalypse of John, 1. Folge, 2020, 1:03:33]]
* Unlike higher beings in the spiritual world, ‘’‘man’‘’ can err. He has the freedom to do so. He can open himself to the spiritual world of his own free will, whereby a source opens in the I that is of the same nature as the highest divine: being one with the Christ [[The Apocalypse of John - 1. lecture by Wolfgang Peter #Repeated earthly lives and the freedom of man 0:50:06|| Peter, W. The Apocalypse of John, 1st part, 2020, 0:50:06]]

----<big>[[#A|A]] [[#B|B]] [[#C|C]] [[#D|D]] [[#E|E]] [[#F|F]] [[#G|G]] [[#H|H]] [[#I|I]] [[#J|J]] [[#K|K]] [[#L|L]] [[#M|M]] [[#N|‘’‘N’‘’]] [[#O|O]] [[#P|P]] [[#Q|Q]] [[#R|R]] [[#S|S]] [[#T|T]] [[#U|U]] [[#V|V]] [[#W|W]] [[#X|X]] [[#Y|Y]] [[#Z|Z]] | [[#0-9|0-9]] |[[The Apocalypse of John - all lectures by Wolfgang Peter#N| Complete Glossary]]</big>

{{BS|N}}

NEW JERUSALEM

* In the [[A:Apocalypse of John|Apocalypse of John]] the view is opened to the so-called ‘’‘New Jerusalem’‘’ ([[A:New Jerusalem|New Jerusalem]]). This is a kind of new planetary state that will one day become our Earth [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The New Jerusalem - a new Earth 0:35:47|| Peter, W. The Apocalypse of John, 1. lecture, 2020, 0:35:47]]

----<big>[[#A|A]] [[#B|B]] [[#C|C]] [[#D|D]] [[#E|E]] [[#F|F]] [[#G|G]] [[#H|H]] [[#I|I]] [[#J|J]] [[#K|K]] [[#L|L]] [[#M|M]] [[#N|N]] [[#O|‘’‘O’‘’]] [[#P|P]] [[#Q|Q]] [[#R|R]] [[#S|S]] [[#T|T]] [[#U|U]] [[#V|V]] [[#W|W]] [[#X|X]] [[#Y|Y]] [[#Z|Z]] | [[#0-9|0-9]] |[[The Apocalypse of John - all lectures by Wolfgang Peter#O| Complete Glossary]]</big>

{{BS|O}}
----<big>[[#A|A]] [[#B|B]] [[#C|C]] [[#D|D]] [[#E|E]] [[#F|F]] [[#G|G]] [[#H|H]] [[#I|I]] [[#J|J]] [[#K|K]] [[#L|L]] [[#M|M]] [[#N|N]] [[#O|O]] [[#P|‘’‘P’‘’]] [[#Q|Q]] [[#R|R]] [[#S|S]] [[#T|T]] [[#U|U]] [[#V|V]] [[#W|W]] [[#X|X]] [[#Y|Y]] [[#Z|Z]] | [[#0-9|0-9]] |[[The Apocalypse of John - all lectures by Wolfgang Peter#P| Complete Glossary]]</big>

{{BS|P}}

PHYSICAL BODY

* We need the Father forces, which are conveyed by the Christ, in order to even spiritualise something of our ‘’‘physical body’‘’ [[The Apocalypse of John - 1. lecture by Wolfgang Peter #The physical body and our self-awareness 1:12:07|| Peter, W. The Apocalypse of John, 1st part, 2020, 1:12:07]]

----<big>[[#A|A]] [[#B|B]] [[#C|C]] [[#D|D]] [[#E|E]] [[#F|F]] [[#G|G]] [[#H|H]] [[#I|I]] [[#J|J]] [[#K|K]] [[#L|L]] [[#M|M]] [[#N|N]] [[#O|O]] [[#P|P]] [[#Q|‘’‘Q’‘’]] [[#R|R]] [[#S|S]] [[#T|T]] [[#U|U]] [[#V|V]] [[#W|W]] [[#X|X]] [[#Y|Y]] [[#Z|Z]] | [[#0-9|0-9]] |[[The Apocalypse of John - all lectures by Wolfgang Peter#Q| Complete Glossary]]</big>

{{BS|Q}}
----<big>[[#A|A]] [[#B|B]] [[#C|C]] [[#D|D]] [[#E|E]] [[#F|F]] [[#G|G]] [[#H|H]] [[#I|I]] [[#J|J]] [[#K|K]] [[#L|L]] [[#M|M]] [[#N|N]] [[#O|O]] [[#P|P]] [[#Q|Q]] [[#R|‘’‘R’‘’]] [[#S|S]] [[#T|T]] [[#U|U]] [[#V|V]] [[#W|W]] [[#X|X]] [[#Y|Y]] [[#Z|Z]] | [[#0-9|0-9]] |[[The Apocalypse of John - all lectures by Wolfgang Peter#R| Complete Glossary]]</big>

{{BS|R}}

RUDOLF STEINER

* If we succeed in restoring the original spiritual with the help of Christ and the Father forces, but in such a way that it now fits our ego completely, then we create our highest spiritual, which ‘’‘Rudolf Steiner’‘’ so aptly calls the spiritual human being [[The Ap Apocalypse of John - 1. lecture by Wolfgang Peter#The spiritualisation of the physical body - goal of human development 1:28:22|| Peter, W. The Apocalypse of John, 1. lecture, 2020, 1:28:22]]
John ([[A:John the Evangelist|John the Evangelist]]) addresses his words quite decidedly to the seven churches in Asia: Ephesus, Smyrna, Pergamon, Thyatira, Sardis, Philadelphia, Laodicea ([[A:Seven Letters to the Churches|Seven Letters to the Churches]]). According to ‘’‘Rudolf Steiner’', they represent the seven cultural epochs of the post-Atlantean era [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The seven churches and the number seven 0:38:54|| Peter, W. The Apocalypse of John, 1. lecture, 2020, 0:38:54]]

----<big>[[#A|A]] [[#B|B]] [[#C|C]] [[#D|D]] [[#E|E]] [[#F|F]] [[#G|G]] [[#H|H]] [[#I|I]] [[#J|J]] [[#K|K]] [[#L|L]] [[#M|M]] [[#N|N]] [[#O|O]] [[#P|P]] [[#Q|Q]] [[#R|R]] [[#S|‘’‘S’‘’]] [[#T|T]] [[#U|U]] [[#V|V]] [[#W|W]] [[#X|X]] [[#Y|Y]] [[#Z|Z]] | [[#0-9|0-9]] |[[The Apocalypse of John - all lectures by Wolfgang Peter#S| Complete Glossary]]</big>

{{BS|S}}

CREATIVE SPIRITS

* The seven ‘’‘creative spirits’‘’ are essentially those spiritual forces or beings that created our physical bodies [[The Apocalypse of John - 1. lecture by Wolfgang Peter# The Seven Creator Spirits and the Development of Man 1:03:33|| Peter, W. The Apocalypse of John, 1st series, 2020, 1:03:33]]
SEVEN CHURCHES

* John ([[A:John the Evangelist|John the Evangelist]]) addresses his words quite decidedly to the ‘’‘seven churches’‘’ in Asia: Ephesus, Smyrna, Pergamon, Thyatira, Sardis, Philadelphia, Laodicea ([[A:Seven Letters to the Churches|Seven Letters to the Churches]]). According to Rudolf Steiner, they represent the seven cultural epochs of the post-Atlantean era [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The seven churches and the number seven 0:38:54|| Peter, W. Die Apokalypse des Joh, 1. Folge, 2020, 0:38:54]]

----<big>[[#A|A]] [[#B|B]] [[#C|C]] [[#D|D]] [[#E|E]] [[#F|F]] [[#G|G]] [[#H|H]] [[#I|I]] [[#J|J]] [[#K|K]] [[#L|L]] [[#M|M]] [[#N|N]] [[#O|O]] [[#P|P]] [[#Q|Q]] [[#R|R]] [[#S|S]] [[#T|‘’‘T’‘’]] [[#U|U]] [[#V|V]] [[#W|W]] [[#X|X]] [[#Y|Y]] [[#Z|Z]] | [[#0-9|0-9]] |[[The Apocalypse of John - all lectures by Wolfgang Peter#T| Complete Glossary]]</big>

{{BS|T}}

DEATH

* In the first three days after ‘’‘death’', the [[A:life panorama|life panorama]] unfolds because the etheric body still remains in a certain compact form and is also the bearer of memory. After that, it dissolves into the world ether and the panorama disappears [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The initiation in the old Egyptian culture 0:03:14|| Peter, W. The Apocalypse of John, 1. episode, 2020, 0:03:14]]

----<big>[[#A|A]] [[#B|B]] [[#C|C]] [[#D|D]] [[#E|E]] [[#F|F]] [[#G|G]] [[#H|H]] [[#I|I]] [[#J|J]] [[#K|K]] [[#L|L]] [[#M|M]] [[#N|N]] [[#O|O]] [[#P|P]] [[#Q|Q]] [[#R|R]] [[#S|S]] [[#T|T]] [[#U|‘’‘U’‘’]] [[#V|V]] [[#W|W]] [[#X|X]] [[#Y|Y]] [[#Z|Z]] | [[#0-9|0-9]] |[[The Apocalypse of John - all lectures by Wolfgang Peter#U| Complete Glossary]]</big>

{{BS|U}}
----<big>[[#A|A]] [[#B|B]] [[#C|C]] [[#D|D]] [[#E|E]] [[#F|F]] [[#G|G]] [[#H|H]] [[#I|I]] [[#J|J]] [[#K|K]] [[#L|L]] [[#M|M]] [[#N|N]] [[#O|O]] [[#P|P]] [[#Q|Q]] [[#R|R]] [[#S|S]] [[#T|T]] [[#U|U]] [[#V|‘’‘V’‘’]] [[#W|W]] [[#X|X]] [[#Y|Y]] [[#Z|Z]] | [[#0-9|0-9]] |[[The Apocalypse of John - all lectures by Wolfgang Peter#V| Complete Glossary]]</big>

{{BS|V}}

FATHER FORCES

* We need the ‘’‘Father forces’‘’ that are imparted by the Christ in order to even spiritualise something of our physical body [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The physical body and our ego-consciousness 1:12:07|| Peter, W. The Apocalypse of John, 1st part, 2020, 1:12:07]]

----<big>[[#A|A]] [[#B|B]] [[#C|C]] [[#D|D]] [[#E|E]] [[#F|F]] [[#G|G]] [[#H|H]] [[#I|I]] [[#J|J]] [[#K|K]] [[#L|L]] [[#M|M]] [[#N|N]] [[#O|O]] [[#P|P]] [[#Q|Q]] [[#R|R]] [[#S|S]] [[#T|T]] [[#U|U]] [[#V|V]] [[#W|‘’‘W’‘’]] [[#X|X]] [[#Y|Y]] [[#Z|Z]] | [[#0-9|0-9]] |[[The Apocalypse of John - all lectures by Wolfgang Peter#W| Complete Glossary]]</big>

{{BS|W}}
----<big>[[#A|A]] [[#B|B]] [[#C|C]] [[#D|D]] [[#E|E]] [[#F|F]] [[#G|G]] [[#H|H]] [[#I|I]] [[#J|J]] [[#K|K]] [[#L|L]] [[#M|M]] [[#N|N]] [[#O|O]] [[#P|P]] [[#Q|Q]] [[#R|R]] [[#S|S]] [[#T|T]] [[#U|U]] [[#V|V]] [[#W|W]] [[#X|‘’‘X’‘’]] [[#Y|Y]] [[#Z|Z]] | [[#0-9|0-9]] |[[The Apocalypse of John - all lectures by Wolfgang Peter#X| Complete Glossary]]</big>

{{BS|X}}
----<big>[[#A|A]] [[#B|B]] [[#C|C]] [[#D|D]] [[#E|E]] [[#F|F]] [[#G|G]] [[#H|H]] [[#I|I]] [[#J|J]] [[#K|K]] [[#L|L]] [[#M|M]] [[#N|N]] [[#O|O]] [[#P|P]] [[#Q|Q]] [[#R|R]] [[#S|S]] [[#T|T]] [[#U|U]] [[#V|V]] [[#W|W]] [[#X|X]] [[#Y|‘’‘Y’‘’]] [[#Z|Z]] | [[#0-9|0-9]] |[[The Apocalypse of John - all lectures by Wolfgang Peter#Y| Complete Glossary]]</big>

{{BS|Y}}
----<big>[[#A|A]] [[#B|B]] [[#C|C]] [[#D|D]] [[#E|E]] [[#F|F]] [[#G|G]] [[#H|H]] [[#I|I]] [[#J|J]] [[#K|K]] [[#L|L]] [[#M|M]] [[#N|N]] [[#O|O]] [[#P|P]] [[#Q|Q]] [[#R|R]] [[#S|S]] [[#T|T]] [[#U|U]] [[#V|V]] [[#W|W]] [[#X|X]] [[#Y|Y]] [[#Z|‘’‘Z’‘’]] | [[#0-9|0-9]] |[[The Apocalypse of John - all lectures by Wolfgang Peter#Z| Complete Glossary]]</big>

{{BS|Z}}

NUMBERS

* The [[A:Apocalypse of John|Apocalypse of John]] works a lot with ‘’‘number’‘’ rhythms. The number seven‘’' indicates a temporal development, an evolution or a series of developments. The number seven is also the number of the etheric, because the etheric forces, the life forces, have something to do with ‘’‘time’‘’. [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The seven churches and the number seven 0:38:54|| Peter, W. The Apocalypse of John, 1. lecture, 2020, 0:38:54]]

----<big>[[#A|A]] [[#B|B]] [[#C|C]] [[#D|D]] [[#E|E]] [[#F|F]] [[#G|G]] [[#H|H]] [[#I|I]] [[#J|J]] [[#K|K]] [[#L|L]] [[#M|M]] [[#N|N]] [[#O|O]] [[#P|P]] [[#Q|Q]] [[#R|R]] [[#S|S]] [[#T|T]] [[#U|U]] [[#V|V]] [[#W|W]] [[#X|X]] [[#Y|Y]] [[#Z|Z]] | [[#0-9|‘’‘0-9’‘’]] [[The Apocalypse of John - all lectures by Wolfgang Peter#0-9| Complete Glossary]]</big>

{{BS|0-9}}

SEVEN

* The [[A:Apocalypse of John|Apocalypse of John]] works a lot with numerical rhythms. The ‘’‘number seven’‘’ indicates a temporal development, an evolution or a series of developments. The ‘’‘number seven’‘’ is also the number of the etheric, because the etheric forces, the life forces, have something to do with time [[The Apocalypse of John - 1. lecture by Wolfgang Peter#The seven churches and the number seven 0:38:54|| Peter, W. The Apocalypse of John, 1. episode, 2020, 0:38:54]]

----
{| class=‘notiz center’
|-
|[[The Apocalypse of John - all lectures by Wolfgang Peter|  ■  ]] [[The Apocalypse of John - 2. lecture by Wolfgang Peter|▷ next episode]]
|}

== {{All episodes at a glance}} ==
{{Apocalypse lectures as a table}}
{| class=‘notiz center’
|-
|[[The Apocalypse of John - all lectures by Wolfgang Peter|  ■  ]] [[The Apocalypse of John - 2. lecture by Wolfgang Peter|▷ next episode]]
|}{{All lectures by Wolfgang Peter (Home page)}}
{{Template:Other lectures by Wolfgang Peter}}
==References==
{{References Lecture cycle Apocalypse}}

{{Banner7v7ApoWolfgang}}
[[Category:Anthroposophy]]
[[Category:Articles with video]]
[[Category:The Apocalypse of John]]
[[Category:GA 104]]
[[Category:GA 104a]]
[[Category:GA 346]]
[[Category:Glossary created by Elke Jurasszovich]]
[[Category:Living Anthroposophy]]
[[Category:Live]]
[[Category:Rudolf Steiner]]
[[Category:Schooling path]]
[[Category:Transcribed by Elke Jurasszovich]]
[[Category:Transcribed by Ghislaine Le Moigne]]
[[Category:Transcribed by Susanne Grabley]]
[[Category:100% transcription]]
[[Category:Lecture by Wolfgang Peter]]
[[Category:Lecture series]]
[[Category:Video]]
[[Category:Wolfgang Peter]]
[[Category:Current affairs]]

Main Page

2023-07-17T07:30:59Z

Odyssee:

[[File:Outlook Human.JPG|thumb|410px|]] Welcome to the English page of [https://anthro.world anthro.world]. It is a free initiative of people at [https://en.Anthro.wiki anthro.wiki], [https://anthro.world anthro.world] and [https://Biodyn.wiki biodyn.wiki].

This page is a translation of the German page, and it will grow step by step. But we do our best progressing with the translation of all key pages.

== How to research? ==
HOW do you research here on en.anthro.world? For example, search in "[[Special:AllPages|All articles from A-Z]]". Or enter a search term at the top of the screen. Alternatively, you may visit the English page of [https://en.anthro.wiki anthro.wiki] or the German page of [https://biodyn.wiki biodyn.wiki].

== Regular and current news ==

=== Regular events ===
* Our live activities are predominantly held in German at present. Not yet explicitly in English. But it may change by the time- and if we feel there is demand and need. So to check out what we do, please go the our [https://anthro.world/Hauptseite#Regelm%C3%A4%C3%9Figes_und_Aktuelles German web site]

== CraftingTogether at anthro.world ==
Our activities are predominantly done by voluntary work. You might have recognized that all lectures and courses are cost free. You do not even have to subscribe anywhere. If you feel you would like to contribute some energy to this project, please contact François via the [https://blog.anthro.world/impressum/kontakt-formular/ contact form]. We are currently transcribing the lectures of Wolfgang into German, and step by step into English. The English versions have been predominantly translated software based- so to get them 100% accurately they will need a deeper "human" check-up.
== Group-Newsletter (German language) ==
We run a group-newsletter for the websites [https://Anthro.wiki anthro.wiki], [https://Anthro.world anthro.world] and [https://Biodyn.wiki biodyn.wiki]. It appears approximately once a week. [https://blog.anthro.world/ Subscribe here]

[[de:Hauptseite]]
[[fr:Accueil]]

MediaWiki:Common.css

2022-12-07T07:30:26Z

Odyssee:

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Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019

2022-10-26T09:12:21Z

Odyssee: /* Key words part 2 */

==Key words part 1==
[[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#A Childhood in the Waiting Room 0:01:08|Biography of Rudolf Steiner]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#A Childhood in the Waiting Room 0:01:08|How could the man Rudolf Steiner actually be the way he is?]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#A Childhood in the Waiting Room 0:01:08|Anthroposophy Impulse]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#A Childhood in the Waiting Room 0:01:08|Kraljevec]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#A childhood in the waiting room 0:01:08|k. and k. monarchy]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#A childhood in the waiting room 0:01:08|Father of Rudolf Steiner]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#A Childhood in the Waiting Room 0:01:08|Mother of Rudolf Steiner]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#A childhood in the waiting room 0:01:08|Rudolf Steiner: in the waiting room of childhood]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#A childhood in the waiting room 0:01:08|Rudolf Steiner: constantly moving parents]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#A childhood in the waiting room 0:01:08|Rudolf Steiner is born with technology and culture]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#A Childhood in the Waiting Room 0:01:08|Rudolf Steiner has perceptions that are of something there, with which he bumps into the world]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#A Childhood in the Waiting Room 0:01:08|Rudolf Steiner as seen through the eyes of biographer Christoph Lindenberg]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#A Childhood in the Waiting Room 0:01:08|The Man Rudolf Steiner from the Perspective of Author Taja Gut]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#A Childhood in the Waiting Room 0:01:08EditSource text|Rudolf Steiner and "Anthroposophy" as seen by author Walter Kugler]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#A Childhood in the Waiting Room 0:01:08|The Connectedness of Rudolf Steiner with the Spirits of Nature]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#A childhood in the waiting room 0:01:08|Rudolf Steiner finds school terribly boring]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Geometry as an experience of happiness: as a knowledge seemingly generated by the human being himself, but which nevertheless has a meaning entirely independent of him, geometry appeared to me 0:20:40|Geometry as an experience of happiness]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Geometry as an experience of happiness: as a knowledge that is apparently generated by the human being himself, but which nevertheless has a meaning entirely independent of him, geometry 0:20:40|Spiritual world in immediate experience appeared to me as an objective fact]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Autobiography "My Course of Life"|Autobiography of Rudolf Steiner "My Course of Life"]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Geometry as an experience of happiness: as a knowledge seemingly generated by the human being himself, but which nevertheless has a meaning entirely independent of him, geometry appeared to me 0:20:40|geometric forms]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Geometry as an experience of happiness: as a knowledge that is apparently generated by the human being himself, but which nevertheless has a meaning entirely independent of him, geometry 0:20:40|mathematics]] appeared to me. - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Geometry as an experience of happiness: as a knowledge that is apparently generated by the human being himself, but which nevertheless has a meaning entirely independent of him, geometry 0:20:40|the reality of the spiritual world is certain to him]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Geometry as an experience of happiness: as a knowledge that is apparently generated by the human being himself, but which nevertheless has a meaning entirely independent of him, geometry 0:20:40|wonderful drawings]] appeared to me. - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Rudolf Steiner as a tutor - I owe an immense amount to this tutor 0:27:06|Tutor]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Studying Kant's Critique of Pure Reason: I strive in my boyish way to understand what human reason is capable of achieving for a real insight into the nature of things 0:30:02|Immanuel Kant's Critique of Pure Reason]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Studying Kant's Critique of Pure Reason: I strive in my boyish way to understand what human reason is capable of achieving for a real insight into the nature of things 0:30:02|Kant: separation of man with his thinking from the world]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Studying Kant's Critique of Pure Reason: I strive in my boyish way to understand what human reason is capable of achieving for a real insight into the essence of things 0:30:02|Maja]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Engineering studies in Vienna - In addition mathematics, chemistry, physics, mineralogy, zoology, botany, biology, geology and the mechanics of geology. In addition, he attends lectures in history and at the same time continues to deepen his philosophy self-study 0:33:24|studies many fields of study]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Engineering studies in Vienna - In addition mathematics, chemistry, physics, mineralogy, zoology, botany, biology, geology and the mechanics of geology. Alongside this he attends lectures in history and at the same time continues to delve into his philosophy self-study 0:33:24|Job: Technical articles for universal encyclopaedias]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Encounter with a herbalist: he carried on his back his bundle of medicinal herbs, but in his heart he carried the results he had gained from the spirituality of nature in his gathering 0:40:10|Rudolf Steiner encounters the herbalist Koguzki]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Encounter with a herbalist: he carried on his back his bundle of medicinal herbs, but in his heart he carried the results he had gained from the spirituality of nature in his gathering 0:40:10|the spiritual connection in the herbs of nature]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Encounter with a herbalist: he carried on his back his bundle of medicinal herbs, but in his heart he carried the results he had gained from the spirituality of nature in his gathering 0:40:10|in God's blessing all is situated]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Encounter with a herbalist: he carried on his back his bundle of medicinal herbs, but in his heart he carried the results he had gained from the spirituality of nature in his gathering 0:40:10|Figure of the herbalist in Rudolf Steiner's Mystery Drama]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#First curative education experience: learning to play 0:46:01|learning to play with disabled child]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#First curative education experience: learning to play 0:46:01|anthroposophical curative education]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Edition of a complete edition of Goethe's scientific writings 0:48:47|Karl Julius Schröer]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Edition of a complete edition of Goethe's scientific writings 0:48:47|Rudolf Steiner as editor of a complete edition of Goethe]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Edition of a Complete Edition of Goethe's Natural Scientific Writings 0:48:47|Goethe as Geologist, Mineralogist and Botanist]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Social life in Vienna: His first philosophical work is written in a café 0:56:42|Social life of Rudolf Steiner in Vienna]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Sociable life in Vienna: His first philosophical work is created in a café 0:56:42|Café Griensteidl]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Move to Weimar: Summary of Goethe's world view - One must understand the type of being a plant 0:58:32|Move to Weimar to the Goethe Archive]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Move to Weimar: Summary of Goethe's world view - One must understand the type of being a plant 0:58:32|Publications of Goethe's scientific writings]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Grundlinien einer Goetheschen Weltanschauung mit besonderer Berücksichtigung von Schiller 1:00:58|Attempt by Rudolf Steiner to summarise Goethe's world view]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Grundlinien einer Goetheschen Weltanschauung mit besonderer Berücksichtigung von Schiller 1:00:58|der Typus-Gedanke]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Grundlinien einer Goetheschen Weltanschauung mit besonderer Berücksichtigung von Schiller 1:00:58|den Typus-Gedanke verstehen]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Grundlinien einer Goetheschen Weltanschauung mit besonderer Berücksichtigung von Schiller 1:00:58|first independently formulated philosophical insights]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Grundlinien einer Goetheschen Weltanschauung mit besonderer Berücksichtigung von Schiller 1:00:58|Dissertationsschrift: Truth and Science]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Grundlinien einer Goetheschen Weltanschauung mit besonderer Berücksichtigung von Schiller 1:00:58|Erkenntnistheorie von Rudolf Steiner: Die Idee]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Grundlinien einer Goetheschen Weltanschauung mit besonderer Berücksichtigung von Schiller 1:00:58|etwas ist nur in meinem Denken]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#The Philosophy of Freedom - A Central Work of Steiner to Understand Anthroposophy in General 1:03:38|Philosophy of Freedom by Rudolf Steiner]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#The Philosophy of Freedom - A Central Work of Steiner to Understand Anthroposophy at All 1:03:38|Safe Recognition of the Non-Sensuous]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#The Philosophy of Freedom - A central work of Steiner to understand Anthroposophy at all 1:03:38|Marriage of Rudolf Steiner in Weimar]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Rudolf Steiner fills out a questionnaire - Visit to Nietzsche 1:05:43|Visit by Rudolf Steiner to Nitzsche]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Rudolf Steiner fills out a questionnaire - Visit to Nietzsche 1:05:43|Nietzsche, a fighter against his time]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Rudolf Steiner fills out a questionnaire - visit with Nietzsche 1:05:43|Rudolf Steiner moves to Berlin]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#What does he spend his money on? 1:11:52|Rudolf Steiner's approach to money]]

== Key words part 2 ==
[[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Summary from Part 1. In what direction will Rudolf Steiner orient himself? 0:00:21|Rudolf Steiner- Development of Anthroposophy]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Summary from Part 1. In what direction will Rudolf Steiner orient himself? 0:00:21|Sciences of the Spirit]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Summary from Part 1. In what direction will Rudolf Steiner orient himself? 0:00:21|Rudolf Steiner's childhood]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Summary from Part 1. In what direction will Rudolf Steiner orient himself? 0:00:21|The Goethe work of Rudolf Steiner]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Summary from Part 1. In what direction will Rudolf Steiner orient himself? 0:00:21|Philosopher]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Summary from Part 1. In what direction will Rudolf Steiner orient himself? 0:00:21|Weimar period of Rudolf Steiner]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Summary from Part 1. In what direction will Rudolf Steiner orient himself? 0:00:21|clear philosophical position]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Summary from Part 1. In what direction will Rudolf Steiner orient himself? 0:00:21|Steiner in Berlin around 1900]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Summary from Part 1. In what direction will Rudolf Steiner orient himself? 0:00:21|Rosa Luxemburg]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Summary from Part 1. In what direction will Rudolf Steiner orient himself? 0:00:21|Karl Liebknecht]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Freedom is first always the freedom of the other! Rosa Luxemburg and Karl Liebknecht bring Steiner to the Workers' Educational School 0:03:39|Rudolf Steiner at the Workers' Educational School]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Freedom is first always the freedom of the other! Rosa Luxemburg and Karl Liebknecht bring Steiner to the workers' educational school 0:03:39|proletarian social groups]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Freedom is first always the freedom of the other! Rosa Luxemburg and Karl Liebknecht bring Steiner to the workers' educational school 0:03:39|Importance of education]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Steiner is politically intangible. Condition: He does not want to be forced by a theory of socialism or whatever theory to put forward certain things 0:05:26|Rudolf Steiner does not commit himself politically]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Steiner is politically intangible. Condition: He does not want to be forced by a theory of socialism or whatever theory to put forward certain things 0:05:26|World of Art and Culture]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Steiner is politically intangible. Condition: He does not want to be forced by a theory of socialism or whatever theory to put forward certain 0:05:26|History lessons]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Steiner is politically intangible. Condition: He does not want to be forced by a theory of socialism or whatever theory to put forward certain 0:05:26|teaches various subjects]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Entering the World of the Noble and the Rich 0:09:57|World of the Noble]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Entering the World of the Noble and Rich 0:09:57|Rudolf Steiner's Interest in Theosophy]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#It was an important experience for me to be able to speak in words that were shaped from the spirit world 0:11:24|Invitation to tea parties]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#It was an important experience for me to be able to speak in words that were shaped out of the spirit world 0:11:24|Countess and Count Brockdorf]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#It was an important experience for me to be able to speak in words that were shaped out of the spirit world 0:11:24|Exhibitions on Nietzsche]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#It was an important experience for me to be able to speak in words that were shaped out of the spirit world 0:11:24|Lecture Goethe's Secret Revelation]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#It was an important experience for me to be able to speak in words that were shaped out of the spirit world 0:11:24|Tales of Goethe]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#It was an important experience for me to be able to speak in words that were shaped out of the spirit world 0:11:24|speaking in words shaped out of the spirit world]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#It was an important experience for me to be able to speak in words that were shaped out of the spirit world 0:11:24|the Deutsche Dramatische Blätter für die Bühnen]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Lectures to the Theosophical Society. Foundation and structure of the German Theosophical Society 0:15:14|Rudolf Steiner's lectures before the Theosophical Society]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Lectures before the Theosophical Society. Foundation and structure of the German Theosophical Society 0:15:14|Land Society in Germany, Steiner is General Secretary]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#The German Theosophical Society already has 12,000 members in 1905. Collaboration with Marie von Sivers 0:17:13|The collaboration of Rudolf Steiner with Marie von Sivers]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#The German Theosophical Society already has 12,000 members in 1905. Collaboration with Marie von Sivers 0:17:13|International Congresses of Theosophy]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Rich lecture activity - Esoteric-meditative instruction - first breaks with the Theosophical Society 0:19:42|rich lecture activity]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Rich lecture activity - Esoteric-meditative instruction - first breaks with the Theosophical Society 0:19:42|esoteric-meditative instruction]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Rich Lecture Activity - Esoteric-Meditative Instruction - First Breaks with the Theosophical Society 0:19:42|Breaks with the Theosophical Society]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Rich Lecture Activity - Esoteric-Meditative Instruction - First Breaks with the Theosophical Society 0:19:42|Branch Lecture]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Rich Lecture Activity - Esoteric-Meditative Instruction - First Breaks with the Theosophical Society 0:19:42|The Education of the Child from the Point of View of Spiritual Science]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Ita Wegmann we have to thank for anthroposophical medicine 0:23:41|anthroposophical medicine]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Ita Wegmann we have to thank for anthroposophical medicine 0:23:41|Ita Wegman]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Ita Wegmann we have to thank for anthroposophical medicine 0:23:41|How to gain knowledge of the Higher Worlds]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Ita Wegmann we have to thank for anthroposophical medicine 0:23:41|Journal of the Theosophists]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#The Mystery Plays: A format, a way of bringing this spiritual content to the stage 0:26:27|Mystery Plays]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#The Mystery Plays: A format, a way of bringing this spiritual content to the stage 0:26:27|Drama Theatre]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#The Mystery Plays: A format, a way of bringing this spiritual content to the stage 0:26:27|Rudolf Steiner brings spiritual content to the stage]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#The Mystery Plays: A format, a way of bringing this spiritual content to the stage 0:26:27|Wagner]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#The Mystery Plays: A format, a way of bringing this spiritual content to the stage 0:26:27|Parsifal legend]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#The Mystery Plays: A format, a way of bringing this spiritual content to the stage 0:26:27|Stage Consecration Play]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#The Mystery Plays: A format, a way of bringing this spiritual content to the stage 0:26:27|Writer Édouard Schuré]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#The Mystery Plays: A format, a way of bringing this spiritual content to the stage 0:26:27|Steiner writes four mystery dramas]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Breakthrough developments: A worthy venue for the Mystery Plays is sought - Development of Eurythmy 0:29:03|Rudolf Steiner and Eurhythmy]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Breakthrough developments: A worthy venue for the Mystery Plays is sought - Development of Eurythmy 0:29:03|Esoteric Christianity]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Breakthrough developments: A worthy venue for the Mystery Plays is sought - Development of Eurythmy 0:29:03|Coloured Light Therapy]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Breakthrough developments: A worthy venue is sought for the Mystery Plays - Development of Eurythmy 0:29:03|Architecture]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Plans for the construction of the first Goetheanum - Steiner makes the design and drafts the concept - A beautiful wooden double-domed building 0:31:02|first Goetheanum]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Plans for the construction of the first Goetheanum - Steiner makes the design and drafts the concept - A beautiful wooden double-domed building 0:31:02|First Goetheanum building is a wooden double-domed building]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Plans for the construction of the first Goetheanum - Steiner makes the design and drafts the concept - A beautiful wooden double-domed building 0:31:02|Doctor Großheintz]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Plans for the construction of the first Goetheanum - Steiner makes the design and drafts the concept - A beautiful wooden double-domed building 0:31:02|Dornach]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Plans for the building of the first Goetheanum - Steiner makes the design and drafts the concept - A beautiful wooden double-domed building 0:31:02|on the hill in Dornach]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Plans for the construction of the first Goetheanum - Steiner makes the design and drafts the concept - A beautiful wooden double-domed building 0:31:02|Johannesbau]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Plans for the construction of the first Goetheanum - Steiner makes the design and drafts the concept - A beautiful wooden double-domed building 0:31:02|1913 Construction begins on the 1st Goetheanum]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Plans for the construction of the first Goetheanum - Steiner makes the design and drafts the concept - A beautiful wooden double-domed building 0:31:02|Temple building]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#The 1st World War: The primordial catastrophe of the 20th century 0:33:41|1st World War total aberration]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on January 17, 2019#The 1st World War: The Primordial Catastrophe of the 20th Century 0:33:41|Ground Catastrophe]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#The cult building of the community and the war - peace efforts by Rudolf Steiner - meditation texts for the young men perishing in the field 0:35:25|Steiner's peace efforts]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#The cult building of the community and war - peace efforts through Rudolf Steiner - meditation texts for the young men perishing in the field 0:35:25|Meditation texts for those perishing in the war]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#1913 Farewell to the Theological Society - New Foundation of the Anthroposophical Movement 0:39:31|Foundation of the Anthroposophical Movement]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#The three qualities of the soul life correspond to the threefolding on the social level - From 1916/17: Necessity of developing a new social order after the war catastrophe 0:40:04|new social order: social threefolding]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#The three qualities of the soul life correspond to the threefolding on the social level - From 1916/17: Necessity of developing a new social order after the war catastrophe 0:40:04|Secret science]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Censorship by von Moltke family: "Memoirs of Helmuth von Moltke, edited by Rudolf Steiner" is taken off the market 0:41:15|Rudolf Steiner with Eliza von Moltke and Helmut von Moltke]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Censorship by von Moltke family: "Memoirs of Helmuth von Moltke, edited by Rudolf Steiner" is taken off the market 0:41:15|Book: The Guilt of War, the Memoirs of Helmut von Moltke]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Treaty of Versailles - Rudolf Steiner finds Germany's sole guilt unjustified. He sees where it will lead 0:45:49|Rudolf Steiner and the Peace Treaty of Versailles]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#No more spiritual teachings during the war - Dornacher Bau develops - Doctor Ita Wegmann opens a practice in Dornach 0:46:58|Practice of Ita Wegmans in Dornach]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#No more spiritual teachings during the war - Dornacher Bau develops - Doctor Ita Wegmann opens a practice in Dornach 0:46:58|Draft of Rudolf Steiner's practice]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#No more spiritual teachings during the war - Dornacher Bau develops - Doctor Ita Wegmann opens a practice in Dornach 0:46:58|Medicine]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#No more spiritual teachings during the war - Dornacher Bau develops - Doctor Ita Wegmann opens a practice in Dornach 0:46:58|Plant colours]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#No more spiritual teachings during the war - Dornacher Bau develops - Doctor Ita Wegmann opens a practice in Dornach 0:46:58|Painting of the Goetheanum domes]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Predecessor of the Weleda Group: practical application of anthroposophical medicine in Dornach - Collaboration Ita Wegman-Oskar Schmiedel-Rudolf Steiner- Weleda Company 0:49:13|Weleda Group]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Predecessor of the Weleda Group: practical application of anthroposophical medicine in Dornach - collaboration Ita Wegman-Oskar Schmiedel-Rudolf Steiner- Weleda Company 0:49:13|Oskar Schmiedel]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#The movement for social threefolding is born - The concept is hardly understood - Rudolf Steiner speaks to thousands of workers 0:50:49|Book by Rudolf Steiner on social threefolding: key points of the social question]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#The movement for social threefolding is born - The concept is hardly understood - Rudolf Steiner speaks to thousands of workers 0:50:49|Waldorf-Astoria cigarette factory]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#The movement for social threefolding is born - The concept is hardly understood - Rudolf Steiner speaks to thousands of workers 0:50:49|Rudolf Steiner and Emil Molt]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#The movement for social threefolding is born - The concept is hardly understood - Rudolf Steiner speaks to thousands of workers 0:50:49|Steiner's workshop, the carpenter's workshop]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#1919: Founding of the first Free Waldorf School in Stuttgart - the first free school with legal status 0:55:39|First Free Waldorf School in Stuttgart]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#A pedagogy of the future - Rudolf Steiner teaches, gives personal instructions, recommendations to teachers -Lectures: General Study of Man as the Foundation of Waldorf Education 0:57:32|Waldorf School as a Pedagogy of the Future]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#A pedagogy of the future - Rudolf Steiner teaches, gives personal instructions, recommendations to the teachers -Lectures: General Study of Man as the Foundation of Waldorf Education 0:57:32|General Study of Man as the Foundation of Waldorf Education]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Waldorf education is the first education to have a medical point of view - No reference to gender roles 0:58:46|Gender equality]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Waldorf education is the first pedagogy that has a medical point of view - No reference to gender roles 0:58:46|Waldorf school and healthy education]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#New Year's Eve 1922/23: fire, destruction of the first Goetheanum - But we will build again, with one material and in one form for the friends and enemies of Anthroposophy (Rudolf Steiner) 1:01:42|Goetheanum fire]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#New Year's Eve 1922/23: fire, destruction of the first Goetheanum - But we will build again, with one material and in one form for the friends and enemies of Anthroposophy (Rudolf Steiner) 1:01:42|first district heating supply]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#New Year's Eve 1922/23: fire, destruction of the first Goetheanum - But we will build again, with one material and in one form for the friends and enemies of Anthroposophy (Rudolf Steiner) 1:01:42|a new Goetheanum]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Working hard: Rudolf Steiner works to exhaustion - Agricultural conference - Curative education course - Not handicapped! Every human being is a full human being 1:03:51|heilpädagogischer Kurs]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Working hard: Rudolf Steiner works to exhaustion - Agricultural conference - Curative education course - Not handicapped! Every human being is a full human being 1:03:51|the human being is a full human being]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Working intensively: Rudolf Steiner works to exhaustion - Agricultural conference - Curative education course - Not handicapped! Every man is a full man 1:03:51|Count Keyserlingk]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Working to exhaustion: Rudolf Steiner works to exhaustion - Agricultural conference - Curative education course - Not handicapped! Every human being is a full human being 1:03:51|Agricultural conference in Wroclaw]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Biodynamics and anthroposophical curative education are siblings - Camphill community in the North of England and Ireland 1:07:37|Biodynamics and agricultural course]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Biodynamics and anthroposophical curative education are siblings - Camphill community in the North of England and Ireland 1:07:37|Anthroposophical curative education]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Biodynamics and anthroposophical curative education are siblings - Camphill community in the North of England and Ireland 1:07:37|Christmas conference]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Biodynamics and anthroposophical curative education are siblings - Camphill community in the North of England and Ireland 1:07:37|Karl König]] - [[Biography of Rudolf Steiner - A lecture by Martin von Mackensen on 17 January 2019#Biodynamics and anthroposophical curative education are siblings - Camphill community in the North of England and Ireland 1:07:37|Camphill village community]]

==To the film: part 1 and part 2==
{|
|-
| [[File:Biography of Rudolf Steiner - A Lecture by Martin von Mackensen on 17 January 2019 Part1.webp|350px| link=https://www.youtube.com/watch?v=rAWJz1nkJ2k]] <center>- Biography of Rudolf Steiner Part 1 -</center>|| [[File:Biography of Rudolf Steiner - A Lecture by Martin von Mackensen on 17 January 2019 Part2.webp|350px| link=https://www.youtube.com/watch?v=5EgIY1hWaE8]] <center>- Biography of Rudolf Steiner Part 2 -</center>||
|}

More lectures by Martin von Mackensen [https://biodyn.wiki/Martin_von_Mackensen can be found here at https://biodyn.wiki/Martin_von_Mackensen]

==Transcription of the biography of Rudolf Steiner Part 1 ==

=== [https://www.youtube.com/watch?v=rAWJz1nkJ2k&t=68s A Childhood in the Waiting Room 0:01:08] ===
Yes, I welcome you most warmly to this evening hour. And we intend to deal with the '''Biography of Rudolf Steiner'''. And that is not a very easy undertaking, because there is an incredible amount in this biography. And it is not really possible to present all of it in one evening. And at the same time, a great deal has already been published about this "biography". And when you're standing here like this, you have a certain trepidation about whether you're getting it right. That a picture emerges that is worthy of describing this person.

So my effort is to try to give you ''a picture of this personality''. And at the same time, in this attempt to present it as objectively as possible in its time, it is unavoidable that sympathy and admiration spill over. Even if this is not intended or targeted, I would like to say in advance, so to speak, that it is unavoidable. Yes. And it's always a difficult thing for me, too, this unit. On the one hand, I love it because it spurs me on to deal with it again. And on the other hand, I hope that you will hold out for these two good hours. And that we can talk for a few minutes afterwards and collect questions. We can try to find out whether I can answer them. That would be the goal. So the attempt to put this life in front of you, in two parts. And to keep in mind, "How could this person be the way he is?" "And how could this person give us these suggestions, which 100 years later are still somehow interesting at least once? And there is perhaps so much that can be said, just last week an article appeared in a large magazine about what the "Bauhaus impulse" actually was. And there was the ''anthroposophical impulse'' at the same time. And both were presented as a bit of a, yes, weird thing of the 20th century. And at the same time it is also the case that there are many great spirits who say, yes, somehow Steiner still has something to say to us and perhaps also to say in the future. What might be good for us to somehow improve our conditions and make them more fruitful and better.

So my perspective is that of '''agriculture'''. From the point of view that you are actually faced with the question of more or less entering into biodynamics and becoming active in it, or are already active in it, and of getting to know the founder of this agriculture a little better.

In 1861, at the south-eastern corner of Central Europe, this imperial and royal monarchy, the "imperial-royal Austrian monarchy", a giant monarchy, a multi-ethnic state, centred in Vienna. And there, in the corner between Hungary, Styria, Croatia, ''Austria'', ''Kraljevec,'' a small railway village, ''Rudolf Steiner was born''. And he was actually born into a landscape of which we can rightly say that it is one of the most beautiful in Central Europe. Very small-scale, very fertile, really cold winters, wonderfully hot summers, almost Mediterranean climate, but even more humid. All the crops you can imagine could be grown there. A wonderful, small-scale world, agricultural world. And in 1861 in the area, in the periphery of this Austro-Hungarian empire, '''there the church was still really in the village.'' Everything was still as it had always been. And yet there was already '''a great deal of awakening and a great deal of modernity''.

And now this person is actually standing at such an interface, because his ''father'' had the profession of being a ''railway clerk'', a station - we would perhaps say today, a station manager. A person who had to do everything connected with train traffic at such a small station, such a railway station. That person was there alone. And that was the Austrian Southern Railway. And it was single-track. And maybe every one, two or three hours a train came and had to be handled. They had to call beforehand and telegraphs had to be sent. And then it would bring something that had to be unloaded or loaded. Then there might have been passengers who had to buy a ticket beforehand and so on. And that was quite a gruelling job. And once a week the man had the day off. Someone arrived by train, and then he had 24 hours off, the father. And then it went on again for six days. And he had to see how he could organise his sleep to fit in with the railway life. So an eight-hour day or something, far from it. That's how it was. And the '''mother''' is a very '''loving, very reserved woman''', about whom we know very little, also from a very simple background. Both of them actually come from rural and rural backgrounds. The father was also an employee before - or employed sounds perhaps very good - so he was a little bit active in a forestry business. Simple, very poor circumstances. And Rudolf, the first child. And you have to imagine a small village like that, if things go well, the station forecourt paved, otherwise actually unpaved, dusty roads, a few carts, a few farms and maybe a small trade somewhere, a small manufactory and the next village and so on. And a hilly, moving, beautiful landscape. And this little infant, a screamer for the first few months. It happens from time to time that you have a child who cries for at least two, three or four months when it is awake. These are very special people. I know this from my own children. It can be very exhausting for the parents. And now, at the age of five or six, a strange situation occurs, which he later writes down for us. And I would like to read it out. A child who actually spends his childhood in the ''waiting room'', that is, in this context of the railway. And because '''the parents have to move all the time''', always to new stations that they have to manage, no real connection to other children, to a village rural life. That was the case from time to time, but not in the same way as a farmer's child. And Rudolf Steiner later describes this as something typical of his biography, that he got caught in between. That he had already received something of ''modern technology and culture'' as if it had been put into his ''cradle''. And you have to imagine that the railway was connected with telegraphy and steam propulsion. And these were really the most modern technologies that existed at that time. And he writes like this:

Question from the audience: Was he actually an only child?

No, he was followed by two siblings. Just a second, now I have a little one here...<blockquote>''"One day, before he was eight, he was sitting alone in the waiting room. A woman appears to him, asks for help and then disappears in a strange way. Days later it turns out that at that very time his mother's sister, who lived far away, had taken her own life."' Later Steiner suggests that since then the outer world has become transparent to him.</blockquote>quote. Oh, I see, that's the next one. That's enough for now! The child, which has a, well, how can one describe it, '''a perception that is quite clearly not sensual''. And at another point he describes it himself and says, yes, he actually sought contact with the adults and tried to describe the experience. And then he was simply told: "What are you talking about, you stupid boy? Stay here in the here and now, so to speak! And the news that the aunt had died and committed suicide, he didn't get that directly. And the parents got it two weeks later. And only from the parents' reaction did he understand as a child that it all falls apart. And at the same time it intimidated him and confused him with regard to these perceptions that he has and that the parents, and there were other adults, obviously don't have. So right at the beginning this problem, '''I have perceptions that are there of something that I bump into in the world''. He then reports on his dealings in this world, in this nature, and now writes in the third person, when he was about 50. All kinds of nonsense has been published about him, about his biography. And then he feels compelled to write something about it himself, which was otherwise very far from his mind. <blockquote>''"And the boy lived from that time onwards with the spirits of nature, which are particularly observable in such a region, with the creative entities behind the things, in the same way as he let the outer world affect him."''</blockquote>So, in a short biography, which at that time was, yes, 15 pages long, which he also gave as a lecture in 1913, he begins by touching on this railway experience. And then this connection to the spirits of nature, with whom he has a connection, with whom he has a perception, as with the outer world. Even before his school days, or perhaps in the first year of school, or at the latest in the second. So this experience was at the very beginning of his biography.

Yes, I'll interject briefly to show a little bit of the sources from which I'm operating here. This is above all this little booklet: "The Man Rudolf Steiner, Taja Gut". I have also put it there. You can also consult it there in the next few days. This is a wonderful summary for someone who has read a lot about this biography, one admires the genius that has made a short summary possible here.

The rest is mainly by an author who has spent many, indeed many years on the biography of Rudolf Steiner, ''Christoph Lindenberg.'' There is a rororo biography and a larger, two-volume biography. And something that is typical for a real historian, Christoph Lindenberg was a very precise and good historian. He also did this one, which is a treasure: Rudolf Steiner - A Chronicle. And there he simply arranged all the documents, everything that one can know, chronologically. And there are also nice jokes about this man. When people appeared somewhere: "Yes, my aunt, I inherited something. And it says that on the last day of September 1918 Rudolf Steiner told my aunt this and that. And the whole thing was in Cologne." And then they went to Lindenberg with it. And then he looked it up and said: "Completely impossible. Rudolf Steiner was in Berlin at the time and one day later he went to Freiburg. And three days later he went to Hamburg. And if you really maintain this claim, then I'll get the Reichsbahn plans and show you that it's all nonsense what you're telling me here, because it wasn't possible at all to get there by train." So he really did some research like that, because of course there are also unbelievable claims in Rudolf Steiner, what he had done and where he had been everywhere. So Lindenberg as one of the, yes, neatest and most precise biographers and I use him a lot and rely on him a lot.

There is a now unmanageable amount of literature on Rudolf Steiner's biography. I have really read a lot of it. And I can really recommend this little Taja Gut, which I also refer to, as an introduction. And this short account by Lindenberg in the Rowohlt Verlag. And then there is a third one that I would like to highlight. That is this biography "'''Rudolf Steiner and Anthroposophy'', Walter Kugler.'' This is from the seventies. And I know Walter Kugler well. And he completely revised it again eight years ago. I think it's over there, too. That's three biographies I'd like to point out.

Yes, I try to read out a lot of original sources in the first part, because that might make it more accessible. And in the second part, from about 1900 onwards, I will tell a lot freely. So we have this structure ''1861 to about 1900,'' in the first part. And then ''1900 to 1925''. That's how we're going to structure it tonight. And this first experience after the description of the landscape, the locality, the family. So the first experience is this situation with the aunt, this perception of a spiritual phenomenon and not getting along with the parents. And the second, ''this connection with the spirits of nature,'' as he calls it about forty or fifty years later.

The third essential event, which we know and which he himself also describes, is something that happened during his "school days". And the school years, although he has moved several times, are marked for him by the fact that it is '''terribly boring''' because he understands everything. In fact, he usually has it clear long before it comes in class. And then in the higher classes he often does it in such a way that he holds the textbook, according to which the lessons are somehow stubbornly carried out, he does it like this: He takes the cover of the textbook and puts it around another book to read during the lesson. But he is able to answer immediately when the teacher asks a question. And he reads very, very hard-to-digest philosophical literature. That is typical for him, that he has this unbelievably high, fast comprehension ability, even as a child and as a teenager.

=== [https://www.youtube.com/watch?v=rAWJz1nkJ2k&t=1240s Geometry as an experience of happiness: Geometry appeared to me as a knowledge that is apparently generated by the human being himself, but which nevertheless has a meaning that is completely independent of him 0:20:40] ===
Now I would like to describe this example, of the approximately ten-, twelve-year-old. He is at school and the teacher, one of them is very kind to him and lets him into the teacher's library from time to time, because he realises that he can't really help him in the lessons with the other children. And he just lets him into the library. And a "geometry book" falls into his hand. He is allowed to borrow it and studies it very thoroughly. And he traces everything like this. And there he writes, even if at first more emotionally, here for the first time a way emerged for him to '''grasp the spirit world,''' which is '''in the immediate present experience''', '''as an objective fact'''. Thus he describes it abstractly, so to speak. Now the description that he himself gives, now comes again from this lecture with about 50.

The fact that one could live psychologically in the formation of purely inwardly perceived forms, without impressions from the external senses, gave me the greatest satisfaction. I said to myself that the objects and processes which the senses perceive are in space. But just as this space is outside the human being, so there is a kind of soul-space within, which is the scene of spiritual entities and processes. In the thoughts I could not see something like pictures that man makes of things, but revelations of a spiritual world on this soul scene. Geometry appeared to me as a knowledge that is apparently generated by the human being himself, but which nevertheless has a meaning entirely independent of him. I did not tell myself clearly as a child, of course, but I felt, like geometry, one must carry the knowledge of the spiritual world within oneself. '''For the reality of the spiritual world was as certain to me as that of the sensual.'' But I needed some kind of justification for this assumption. I wanted to be able to say to myself: The experience of the spiritual world is no more a delusion than that of the sensual world. With geometry I said to myself: Here one may know something that only the soul itself experiences through its own power. In this feeling I found the justification to speak of the spiritual world I experienced as well as of the sensual one. I know that it was in geometry that I first came to know happiness."'

Now this is from '''Autobiography,''' that is, the experience of the ten-, twelve-year-old who borrows the teacher's geometry book and traces it. And in the tracing, he starts thinking about how to construct a cube, how to construct a tetrahedron, how to draw perspective and so on. And then, passing into the purely mental, ''geometric forms'' and explanations, which are always connected with ''mathematics'', to notice in this process that this is a world which is no longer sensual and which is at the same time an incredibly secure and clear and unambiguous world. And to suddenly realise that this is actually what I always experience. And here it is so clear and certain and the path is so unambiguous. And this is what he now calls '''happiness'''. That is quite amazing. As a child, to say that the experience in the, as it were, autodidactic reworking of such geometrical thoughts, to call that happiness, because it means a transition into a world in which this child was quite obviously constantly at home, in which it constantly had perceptions. And where it had great problems communicating that with other people. Yes. That's this little description of the geometry experience.

And now it's developing in such a way that he continues to be totally underchallenged at school. And he "draws" on the side. And there are '''wonderful drawings''' of typical, yes, great phenomena of that time, some count with a beautiful full beard and such a character head. And some of them have only been found in archives in the last twenty years. And you can study them over there in the next few days. So I'll leave these books and pictures there. We could have enriched the whole thing here with an incredible number of pictures. But I was more concerned that something of this human being emerges in you. And you can get the pictures yourself. You can do that too. So the drawing pupil who likes to draw things precisely and cleanly and exactly and also transforms them a little. It's a typical thing that, let's say, was typical for the twelve- or fourteen-year-old child or boy.

=== [https://www.youtube.com/watch?v=rAWJz1nkJ2k&t=1626s Rudolf Steiner as a tutor - I owe a great deal to this tutoring 0:27:06] ===
Now comes something that also distinguishes him, namely the need that the other children do not understand all this at school. And very early on, Rudolf becomes a "tutor". And he says much, much later in his life that it was because he always gave private lessons that he actually learned properly in the first place. That what came to him, he was so clever and so quick to grasp, that he didn't really notice that he already had it all down. And it was only when he was confronted with a fellow pupil or a younger pupil who had difficulties that he really woke up to the material. That's how he writes it. It's only when you have to somehow painstakingly teach someone what this is all about that you think of a law of leverage or a context from a German essay or something. Only then does it become really clear to him. And later he says: "I owe a lot to these private lessons. And we see something in this that I would like to put a bit above the whole first part, so to speak, the motif that he has to brake. Speed is a huge problem for him. He's just ''insanely fast.'' And to somehow adapt to a normal speed, that's a real problem for this young man. And we're going to catch that a few more times now, so to speak, this issue. And there is a wonderful description about a school experience. I would like to bring that back in the original. Just a second, I have to sort myself out a bit. I'm missing one right now. Somehow it got lost. Is it under there? Yes, it's there.

=== [https://www.youtube.com/watch?v=rAWJz1nkJ2k&t=1802s Study of Kant's Critique of Pure Reason: I strive in my boyish way to understand what human reason is capable of achieving for a real insight into the nature of things 0:30:02] ===
In the spring of 1877, Rudolf Steiner discovers in a bookshop the Reclam edition of '''Immanuel Kant's Critique of Pure Reason''', which has just been published. He didn't know the first thing about Kant at the time. But he must have had some idea of what the word reason meant. Quote: ''"I strive in my boyish way to understand what human reason is capable of doing for a real insight into the nature of things."'' After laying cruiser upon cruiser for a few weeks, he was able to buy the book. Thus began the '''study of Kant''' in free hours during extremely boring history lessons and in the summer holidays Kant was read. Quote: ''"I probably read some pages more than twenty times in a row. I behaved quite uncritically towards Kant at the time, but I got nowhere through him."'' The author here, the '''Lindenberg''', says so beautifully: ''"''<blockquote>''"For Kant gave him no satisfactory answer to his question of how thought really gets at nature. '''</blockquote>So someone whom we, even if we are 25 and have a certain scholastic and perhaps through study acquired intelligence and mental agility, whom after the first three sentences we pepper against the wall because we don't understand it because it is so insanely complicated - this student reads on the side in a boring history class. And some pages he reads twenty times. But he will understand it. He has a deep question: How can one's thinking actually become so clear that one can really understand the reality of nature and the spirituality that is effective in it, which I spoke of at the beginning, which comes in the first quotation, how one can really understand that. And it torments him and drives him. And since that age, somehow between 14 and 16, he has been absolutely well versed in this difficult philosophical work by Kant, who, as we know, lived about 150 years earlier and who was a very, very important '''philosopher''' for the '''separation of man with his thinking from the world''. He came to the conclusion that "thinking is something that perhaps has nothing at all to do with the world". And the impression of the world can be a '''Maya''' and what I think about it can be something completely different. So this separation, which this philosopher formulates so massively for the first time, so to speak, of thinking from the world, moves Steiner incredibly. And what I have just read out, as he says here, completely uncritically at first, he absorbs it.

=== [https://www.youtube.com/watch?v=rAWJz1nkJ2k&t=2004s Engineering studies in Vienna - including mathematics, chemistry, physics, mineralogy, zoology, botany, biology, geology and the mechanics of geology. In addition, he attends lectures in history and at the same time continues his self-study in philosophy 0:33:24] ===
Another detail from this time at school. He can then finish school with an extra distinction. And makes, so to speak, a 1.0 Abi, we would say today, with distinction. And because that's the case, he can get a scholarship from the company, this railway company, where his father is employed. This scholarship enables him to study in Vienna. But he knows very well that this is short-term. This scholarship will only last, I think, three years. And he has to see to it that he studies something in that time that will give him an income afterwards. He doesn't belong to the social group that has such great opportunities to study because he is from a middle-class family and so on. Instead, he belongs to a very poor social class and has to see how he can somehow make ends meet. And he already realises that he might have a hard time with his studies later on and so on. And at first he decides on a so-called bread course of study, a course of study where you don't study philosophy or history or something like that, but where you study something application-oriented. That is initially a kind of engineering study.

However, he does not only study what is offered, but I have listed here, just a moment, because it is very well documented what he actually studies, because it is a huge mass. Just a moment! I already had it earlier. He studies '''mathematics, chemistry, physics, mineralogy, zoology, botany, biology, geology and the mechanics of geology. Besides this, he attends lectures in history and at the same time he delves further into his philosophy self-study.'' And besides, he gives '''private tuition'''. And he participates in a '''reading hall.''' You can imagine it like this, there they always studied each other and lectured on what was current. And because there wasn't enough money during his studies, he took a "job". That's how it was at that time that people started to produce "encyclopaedias". You hardly know that anymore, because today you google everything. But until the nineties, there were still huge Brockhaus and things like that. And at that time, they started producing so-called "universal encyclopaedias". And you needed a lot of authors for a lot of subject areas. An article about graphite in mining. Or about how to drill boreholes/ how to drill deep in geology. Or what the latest chemical mixture of a certain substance is and so on. And this young student of about 19, 20, 21 years old just writes articles for the encyclopaedia. And of course they are checked and they are up-to-date, they are good and then they are printed. A job he does simply to earn a little money. And another job he does is that he goes to parliament for a newspaper and listens to long, hour-long speeches by parliamentarians and then summarises them in an article. So that the newspaper can write the next day, "What was that debate like yesterday? And then, late at night, he is in a small room somewhere on the roof, sleeps for a few hours. And the next day he's back at the "university". And there comes a letter from a friendship, which we have handed down. And I would like to read out a passage, because I find it very, very typical for him at that time.

It was the night of the tenth to the eleventh of January 1880", that is, when I was 19 years old, "during which I did not sleep for a moment. I had occupied myself with individual philosophical problems until half past one in the middle of the night. And then, at last, I threw myself on my bed. My endeavour last year was to investigate whether what Schelling said was true." Quote Schelling: "We all have a secret, wonderful ability to withdraw from the change of time into our innermost self, stripped of everything that came from outside, and there, under the form of immutability, to look at the eternal in us." End quote. "I believe and still believe that I have discovered this inner capacity quite clearly in myself. I have suspected it for some time. The whole idealistic philosophy now stands before me in a substantially modified form. What is a sleepless night against such a discovery?"'

He writes this to a friend at the age of 20. So I discover something that I have already read in philosophy somehow abstractly, as it were, from the outside. There is like an innermost core that, yes, is immovable in every individuality. And that suddenly becomes so clear to me. And then he writes about it, that's like something, yes, what could be better than finding something like that? That is this person, at this age, thinking and feeling at such a level or in such circumstances. Yes, I go on to the next.

=== [https://www.youtube.com/watch?v=rAWJz1nkJ2k&t=2410s Meeting with a herbalist: he carried on his back his bundle of medicinal herbs, but in his heart he carried the results he had gained from the spirituality of nature in his gathering 0:40:10] ===
He now comes, a year and a half later, to a most extraordinary incident, which is also of importance to us here in connection with '''agriculture'''. He often travels to Vienna by train because he can do it for free through this railway company. And then he can also come home and help his parents and so on. And on these train journeys he meets someone. And this man's name is "Felix Koguzki" and he must be thirty or forty years older. And he's a herbalist. You have to imagine, Vienna is still a small city, but at that time it was a cosmopolitan city. And of course there were no modern medicines, no modern pharmaceuticals. So there were no antibiotics or anything like that, of course, but there was an incredibly sophisticated and highly developed "naturopathy". And a pharmacy in the city produced its own medicines. And it made them from ''medicinal herbs'' that it just got. And they got them from herbalists, as long as they were "wild herbs". And this man, whom he met there, is such a "wild herb collector". And about him he now writes the following, I quote again '''from his own biography, My Life''. I didn't mention it before. It's over there. It's a thick biography that only covers "two thirds of his life". It's not written to the end, but he describes the first two thirds of his life there himself. And this Felix Koguzki now plays a huge role for him. And he gets to know him. And there he writes the following: <blockquote>''"When you were with him, you could take deep glimpses into the secrets of nature. He carried on his back his bundle of medicinal herbs, but in his heart he carried the results he had gained from the spirituality of nature in his gathering."''</blockquote>He carried on his back the bundle of herbs and in his heart he carried something of the spiritual context in which these herbs were so inside nature. He is madly fascinated by this quite uneducated man. And he says he had to get to know his '''spiritual dialect'''. He somehow senses something. But he can hardly communicate with him and first has to learn how he can, so to speak, tap into this man's completely uneducated nature, this spiritual thing that he carries in himself, so to speak, through nature. And then he visits him once, or so we are told. And he says that was a wonderful visit. And above the door was written: '''''All things are in God's blessing.''''' And he had no books at home. And he was deeply "religious". And at the same time he was someone who could spiritually perceive something of what was going on in nature, where certain healing herbs were to be found. And this man is now very important for Rudolf Steiner because he points him to another personality whose name we do not even know, of whom Steiner only writes to us once quite succinctly, yes, through this Felix Koguzki I got to know someone who helped me to systematise '''what one has as spiritual perception''', we would perhaps say today. He speaks of the order and the regularity of spiritual perception, of being helped to do this. And he also probably met this person only once. In another place he then speaks of, yes, '''the master'''. In other words, someone who was obviously able to give him structures in which what he perceives can somehow be ordered. Perhaps that's how you could put it today. And this Felix Koguzki, much later in a drama of his, a '''mystery drama''', a character is developed that is, so to speak, copied from him or where he tries to bring this into an artistic form. There is a wonderful little biography about this Felix Koguzki. And it's over there, too. You can also have a look at it.

=== [https://www.youtube.com/watch?v=rAWJz1nkJ2k&t=2761s First curative education experience: Learning through play 0:46:01] ===
Yes, another one from this first phase is now a letter that I would like to read out. No, first something else. Sorry. And that is, maybe we've already figured that out a bit now, he has a special childhood, no other peers. His siblings are much younger. He actually has these insanely poor circumstances, "he was never able to play properly". And that's what he describes. And now he gets into the wonderful situation that he is asked or is wanted in a rich Viennese family, a '''Jewish family,''' the father is a fabric dealer. They are looking for a kind of tutor for the wife and above all for the four boys. And this has the background that there is a child, I think it is the third, a boy who is very retarded due to an illness, a hydrocephalus child, and about whom one has to worry a lot, how he will get into life at all. And Steiner applies for this job and he gets it. And that becomes a very long-lasting relationship and a very friendly relationship with this family. He does an incredible amount of ''playful learning'' with this child. This leads to the fact that this child can later go to school regularly, yes, even attend high school, then take the Abitur, then even study medicine. Then Steiner is no longer connected with him. And then dies as a doctor in the First World War. And Rudolf Steiner describes this experience, this special care for this child, as very essential for him. At the very end of his life, we will come to that later, it is about ''anthroposophical curative education''. And he says once that without this experience, these years of work in the Specht family, it would have been impossible for him. And this attention also enables him to get to know what it feels like from the inside, so to speak, '''healthy child development'''. Also a typical signature for this extraordinary biography.

=== [https://www.youtube.com/watch?v=rAWJz1nkJ2k&t=2927s Editing a complete edition of Goethe's scientific writings 0:48:47] ===
Now, at the age of 20 or 21, something happens that is very, very decisive for the rest of his life. He has a professor at university whom he admires very much. Later he says it's his fatherly friend, "Karl Julius Schröer", a professor of German literature. And this man is such a real, well-educated man, an authority, let's say, in German culture. And he was commissioned to '''make a complete edition of Goethe'''. Goethe had been dead for about 40 years at that time and many of his works had been published, but there was no complete edition. And Karl Julius Schröer knows that he is a "man of letters" and is incredibly well versed in "literature" and so on. But that he has no idea about "natural science". And he knows that Goethe did many different scientific activities, endeavours and works. '''Goethe was, after all, a geologist,'' '''a botanist of the first order''', so you just have to imagine, all his life he was interested in the rock world. And when he died, he left behind 30,000 rock samples. And he had a large part of them close to him, so that he could go there every now and then and look, ah, this is what it looked like there and there, what I found 15 years ago or took with me. So someone who was incredibly knowledgeable about how the rock world appears. And who, with his geological insights, contributed to the fact that today's geological maps, for example, have the ''red colour'' for the granite. We have Goethe to thank for that, "Goethe's mineralogical interest". And this Schröer now, forty years after Goethe's death, understands that I can't get the natural science right in a complete edition of Goethe. I need someone there. And now he has the courage to ask a 21-year-old student if he can do it. Totally unusual, actually. A professor in his fifties, a world-class output. There must have been money enough to find someone else. It wasn't the money that was the reason. But this professor '''recognised this student''' and realised that he really had what it takes, that he could do it. And I would like to briefly read out another original source here.

''"My representations of Goethe's ideas were a struggle that lasted for years. To understand Goethe better and better through the help of my own thoughts, that is, Goethe through Goethe's thoughts. Looking back on this struggle, I must say to myself that I owe much to him for the development of my spiritual experiences of knowledge. This development was much slower than it would have been if Goethe's task had not been fated to take place in my life. I would then have pursued my spiritual experiences and presented them just as they had appeared before me. I would have been swept into the spiritual world more quickly. But I would not have found any reason to submerge myself in my own inner world.

Whoops, what is someone talking about a proper '''editorship,''' of a scientific part of a great genius? Editorship. Do you know what that is? It's the most painstaking micro-work. In a letter, an idea, a quotation. Where does that come from? Aha! That's where it's described for the first time. Does it exist before? It refers to that. Aha! I have to prove that. Footnote to this letter. The next story. Oh, there's something else in this letter! '''An unbelievably tedious micro-ministry,'' this student is doing. And he is really able to get a 500-page volume to print within half a year. The first of six volumes. And the experts are screaming: Yay, wow! That's very neatly done. It opens up a whole new world for us... We get to know sources and things that we are not used to from Goethe. And now, somehow, a career seems to be mapped out. This could be a scientist who could soon become a professor. With something like that, you're somehow a made man as a very young guy.

And now I would like to read you something that is directly related to this, which has to do with the problem of time. Just a moment, I have to find it first. Mr Kürschner writes to him. And Mr Kürschner is the publisher of this Goethe Complete Edition. <blockquote>''"Dear Sir, you will probably guess what is forcing my pen into my hand again today. It will be two years in the near future since I received the first telegram from you in response to my repeated reminders: Manuscript to follow Saturday for sure. Since then, 87 weeks have passed and at least four identical telegrams have come in response to my reminders. But not a single sheet of the manuscript of the last volume of the scientific writings.'' </blockquote>A person who quite obviously has problems somehow getting his things in order in terms of time. And such letters abound. This man mercilessly overtaxes himself. And while he wants to finally finish this Goethe work, he is doing '''other editorships''', whole '''six-volume editions of famous writers''' and all sorts of other things on the side. And it's always in conflict with that time frame, isn't it? So you really have to imagine it. I send a telegram away, a telegram, not a letter. I get a letter: So why don't you finally finish writing! Then I send a telegram to the publisher and say: Yes, it'll be here on Saturday. And then it's two years. You really have to let that melt on your tongue. We have to open the window. I think you're a bit under ventilated. So this delay. And now I have to tell you a few things about this first period that are very important.

=== [https://www.youtube.com/watch?v=rAWJz1nkJ2k&t=3402s Sociable life in Vienna: His first philosophical work is written in a café 0:56:42] ===
At the age of 23 or 24, he really began to enjoy social life. Before that he had actually lived in poor circumstances, very ambitious and very preoccupied with his inner world, as I have tried to describe it. And now he is actually interested in ''the social''. And he loves that so much, that's also a bit typical of Steiner, the excessive. So what we had now with the delay, that occurs there with the love of social activity or life in society, in exchange with others. This culminates in the fact that at the end of his studies he actually lives in a café for two to three years. He even has his mail sent there''. And '''his first major, difficult philosophical work is written in a café.'' He doesn't have a flat of his own, a room somewhere, an unheated room. He doesn't mind that at all. All the noise, he loves it, having a little table in the middle of this café in a corner, where people sit down with him and so on. So all of a sudden this man, in the ''Café Griensteidl,'' there is also a picture, you can also look at it over there, is like at home in the social life and enjoys it in Vienna. He is acquainted with all kinds of artists, also very weird types. And exchanges ideas. And he suddenly swims, so to speak, in this social life. Always poor, always insanely overworked, does far too much and always behind the time of the tasks he actually promised.

=== [https://www.youtube.com/watch?v=rAWJz1nkJ2k&t=3512s Moving to Weimar: Summary of Goethe's Worldview - You have to understand the type of being a plant 0:58:32] ===
And now this thing with the Goethe edition is coming into its fifth or sixth year. He actually has to get the thing done somehow. And so it comes about that now, finally, in 89, almost ten years, yes, eight years after starting this Goethe work, it becomes clear to him, it's no use, I have to go to Weimar, to the archives. And I can't do that with one trip. He travels there once and works there. And then he realises I have to be there, I really have to study everything. I can only get the last volumes there with these unbelievably many documents. I have to live there. And that hurts him to part from Vienna - finally he is at home in a world, so to speak - to then '''move to Weimar'''. And this move then happens, yes, in 89/90. And this move is painful for him. And this is preceded not only by the first publications of Goethe's scientific writings in Vienna, but he is now also busy with his own philosophical approach, so to speak, from this Goethe work, actually from what I read out earlier, learning to understand Goethe with Goethe's thoughts. And then produces a book. I just want the original title, that I don't get it wrong/ second. Yes, it's a pity, I don't have it here properly at the moment. So I have to memorise it.

=== [https://www.youtube.com/watch?v=rAWJz1nkJ2k&t=3658s Grundlinien einer Goetheschen Weltanschauung mit besonderer Berücksichtigung von Schiller 1:00:58] ===
So he's trying to summarise Goethe's worldview. And it sounds like it's going to be a purely receptionist work that now only grasps this Goethe spirit. But that is not the case at all. And for anyone who has anything to do with agriculture and anthroposophy, it is an extremely readable booklet. And especially beautiful is something in the last chapter where he tries to grasp a '''concept of science''', '''how can one actually get knowledge of the inorganic and the organic'''? That's how he distinguishes. We would say today, from the natural sciences and the life sciences. And there he brings the first wonderful theory or formulation of his own, '''the type'''. He says that if you want to understand life, for example of plants, then you have to develop something that is not the ideal or the superior concept and also not the perception, but something in which all plants are and yet which is nothing concrete. '''One must understand the type of being a plant in general.''' And this '''type-thought''' is not formulated in this way in Goethe's work, but he gets it, he lets himself be inspired by it, but it is one of his '''first independently formulated, original philosophical insights'''.

And the second thing is, a little later comes his own '''dissertation writing:''' '''Truth and Science'''. And that now leads to his own, self-formulated '''epistemology.''' And the essence of this epistemology, of course, can hardly be summarised so simply, but I'll pick out one thing that seems essential to me, which is this '''idea:'''' I am actually quite sure that I am and I am actually quite sure that something is, only in my '''thinking.''' By forming a concept of something with my thinking and putting this concept in relation to what I perceive, I can actually justify myself at all. And this difficult act of a secure inner justification is what he calls the '''foundation of a philosophy of freedom.'''

=== [https://www.youtube.com/watch?v=rAWJz1nkJ2k&t=3818s The Philosophy of Freedom - A Central Work of Steiner's for Understanding Anthroposophy at All 1:03:38] ===
And so then in 93 in the Weimar period this '''Philosophy of Freedom''' comes out for the first time. And for many it is completely incomprehensible how this is connected with later anthroposophy. But he also emphasises again and again later, even forty years later, '''a central work for understanding anthroposophy at all.''' And so one must actually say to each of you: study this! It's exciting. It's really exhausting. You have to do it in twos or threes. But there you can have inner experiences that are completely neutral and completely, yes, even without, so to speak, what anthroposophy then brings everything, but which you can really develop, develop out of clear concern. And these lead '''to a sure recognition also of what is not sensual'''.

Steiner is still in Weimar in 1895, meets a '''woman''' who is a widow and has four children and enjoys moving in with her and connecting with her, also helping her with the children. Is happy to be in a household somewhere, so to speak. And loves this woman, '''marries''' her later on. But he separates about ten or twelve years later. She also goes completely different ways. And she also dies long before he does. That's also part of the Weimar period. Yes. Now I have to look. The last one before the break. Yes, that's what I wanted to show you. That was all very serious, what I said. And Steiner isn't that serious. It's so difficult to grasp the humour. And perhaps I will succeed a little with this.

=== [https://www.youtube.com/watch?v=rAWJz1nkJ2k&t=3943s Rudolf Steiner fills out a questionnaire - visit to Nietzsche 1:05:43] ===
A '''questionnaire''' that he fills out in 92, in the Weimar period. And this questionnaire, at that time it was such a game. And I'll just read it out.

-You could write a motto at the top. And there he writes: "In God's place, the free man!!! That's his motto.

-And then first comes the next question: Your favourite quality in a man: "Energy". Your favourite thing about women: "Beauty.

-Your favourite thing? And now, this is a Goethe quote: ''Sinnen und Minnen''. That's a great thing. Goethe cultivated that, that he contemplated things and really loved them inwardly. This withdrawing and working on things in such an inner way. That's where this concept comes from. And he repeats it here.

-Your idea of happiness? ''Sensing and minning.''

-Which profession do you think is best? Now this is interesting. "Anything that can kill you with energy.

-Who would you like to be if not you? "Friedrich Nietzsche on the verge of madness.

-Where would you like to live? "I don't care.

-When would you like to have lived? ''In times when there is something to do.''

-Your idea, of unhappiness? ''To know nothing to do.''

-Your main character. ''I don't know him.''

-Your favourite writers? Nietzsche, "Hartmann," "Hegel. - So he's obviously massively preoccupied with ''Nietzsche'' at the moment. And then he has the enormous luck, about three years, four years after this, in '96 or '97, he has the chance to visit Nietzsche, who at that time was already deranged, because his sister asks him, as a side job to this Goethe story, whether he would like to do a '''Nietzsche edition'''. And there he has the huge chance to meet this completely absent Nietzsche. And he describes how he is incredibly moved by this incredible forehead and this beautiful pink face. How Nietzsche was lying there on the sofa and perceiving him and yet not perceiving him, completely silent. And that beautiful moustache and the still brown hair. And two years later Nietzsche was dead. So Nietzsche, who was already completely unresponsive - that was a very big experience for him. And then he also writes a book. Nietzsche, a fighter against his time''. So he deals with something like that. And along the way, a book is then simply formulated. So Nietzsche on the verge of madness, that would be when he wants to be someone else. Where would you like to be/ Oh, I already have.

-Your favourite painter or sculptor? That's interesting too. '''''Michelangelo''.'' And I can't read that right now. '''Rembrandt''' maybe, something with R. I don't know.

-Favourite composer? ''Beethoven''.

-Your favourite colour or flower? - "Purple autumn crocus". You can see how crazy he was there, can't you? So that's what you did as a game.

-Favourite hero in the story? That's great, too. ''Attila or Napoleon or Caesar.''

-And favourite heroine in history? "Catherine of Russia. So all pretty brutal characters.

-Favourite character in poetry? "Prometheus.

-Favourite name? "Radegunde". Let the women decide.

-Which historical character do you dislike? "The weak.

-Which mistake would you be most likely to excuse? ''All of them if I can't comprehend or all of them that you can't comprehend.'' Sorry. I'd have to look that up. Takes too long.

-Your insurmountable dislike? That's important too. "Pedantry and orderliness", insurmountable dislike. What really repels you? Pedantry and a sense of order.

-What do you fear? "Punctuality.

-Favourite food and drink? ''Frankfurter sausages and cognac and black coffee.''

-Your temperament? ''Changeability.'' Some game, huh? It's sort of half humour and half seriousness. You kind of get a sense of the person. Yes.

Now a small document. I've skipped a lot of things now, because we've simply come so far with time, which is now part of this first phase of life. He's moving to "Berlin" in '99. The Goethe thing is finally finished. And he associates in Berlin with all kinds of crazy people and anarchists and socialists and so on. I'll tell a bit about that after the break. And in a book, he's always writing down all kinds of things, he left an insane amount of notes. And in one of his books from that time, my friend Walter Kugler found this note. There are many such notes. And there he simply makes ''a kind of house cash book''.

=== [https://www.youtube.com/watch?v=rAWJz1nkJ2k&t=4312s What does he spend his money on? 1:11:52] ===
Whatever was in short supply. And this is beautiful. About 1900, maybe 1899 or 1900. And there's always days like that now, right? 8/29, 8/30, 9/1, 9/2, 9/3, 9/4. And then it goes: cigarettes 35, coffee 35, a ride 20, always pennies. One evening, the coming ones, we know that, it's a club like that, they were philosophers who discussed all kinds of things, he somehow spent 85. Then another trip, 40. Raisins, cigarettes, cigarettes, coffee trip, beggars. That's what moved me so much about this. That's why I made a big copy of it for you and brought it here. I think it's so incredible. Then, Anna, this is his wife, six marks. Somehow he got money and gave it to her. Cigarettes, stamps, coffee, cigarettes, sultanas, cigarettes, coffee, sultanas, ride. Zeche, Zeche and I can't read that at the moment. Down there I don't know right now. Then again a larger sum, these are always the full, the Mark amounts. Anna Haushalt, for his wife, so to speak, cigarettes, coffee, trip, trip, trip. And so on. Yes? That's where you really look into a personality, into such circumstances. Thank you very much for listening so far! We'll now take a 7.5 minute break so you can stretch your legs. And I'll have the heavy first name for no longer than an hour, the second part of this biography. See you soon!

== Transcription of the biography of Rudolf Steiner part 2 ==
=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=21s Summary from Part 1. In which direction will Rudolf Steiner orient himself? 0:00:21] ===
Yes, this second part from 1900 to 1925 is actually mainly about the '''development of anthroposophy''', the '''spiritual science,''' as Rudolf Steiner always emphasises. And yet I would like to summarise the first part beforehand. We actually have before us a human being who '''has a quite extraordinary nature''' '''since childhood'''. And who is insanely ''gifted''. And who is also very lucky in a certain way, in that at 21 he is given this ''Goethe task'', which is actually much too big for him. He works incredibly hard at it. I also read out how he himself later assessed it. He then became an "active philosopher" around the age of 30 and came out with his own books. I have only mentioned a few. And yet, if you look through all the dates of the 90s, this '''Weimar period''' and then also the beginning '''Berlin period'''. You don't really know what he wants, where he actually wants to go, what he actually strives for. He works ''incredibly hard'', an insane amount, ''is always short of money'', is interested in all kinds of things. But what does he actually want? "What does he actually stand for? What is it all about? That remains open. '' ''He has, so to speak, philosophically worked out a very clear position.'' But what does his life, so to speak, stand for? Does he want to have a chair? Does he want to become a professor? But then he doesn't act accordingly for that either. It is actually not clear. Does he want to become a philosophical writer? He doesn't go straight towards that either. That's the big question. And he dives into this '''Berlin life around 1900''' with a certain relish and a total overwork typical of him.

'''Berlin, around 1900, melting pot of culture'', a place where unbelievably many different directions come together, where it crackles. And here comes the acquaintance with the '''socialists Liebknecht and''' '''Rosa Luxemburg'''. And we have just today, in these days, that '''we have to commemorate one hundred years the murder of Rosa Luxemburg''. And I would like to do that clearly. Rosa Luxemburg is not only a woman of genius who brought this '''socialism''' into the world. And this greatest saying of hers:

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=219s Freedom is first always the freedom of the other! Rosa Luxemburg and Karl Liebknecht bring Steiner to the workers' educational school 0:03:39] ===
'''Freedom is always first the freedom of the other.''' Mad, big. And she is involved with Liebknecht in bringing Rudolf Steiner into the so-called '''workers' educational school''' '''in Berlin'''. And of the socialists, she is also the one who has had the longest and deepest contact with Steiner. And there is a real correspondence, two personalities who touch and appreciate each other. He came to this workers' training school. And it is now completely influenced by socialism. You have this "proletarian class", the uprooted class, we've touched on that a bit, the social group catapulted out of agriculture and thus somehow deprived of any connection. Those who work twelve hours a day. They are so poor that they can't even take the tram or something to work, but usually walk another half hour or hour to their factory. And they are uprooted. They don't really know where life will take them. Who are completely dependent on the owners of the respective companies and who are now uniting, "trade union movement", which was forbidden and so on. And now at some point this '''spark of education'''. Education, education, education is the only thing that liberates. And there the birth of the workers' educational schools.

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=326s Steiner is politically intangible. Condition: He does not want to be forced by a theory of socialism or whatever theory to put forward certain things 0:05:26] ===
And you have to imagine the worker-education schools in such a way that after just such an 11-, 12-, 13-hour day, you then wandered to the school in the evening and sat down in a lecture there. And Steiner also writes that it happened quite often that one or the other fell asleep. So there had to be exciting lessons if that was to work. And Steiner, it is also typical of Rudolf Steiner, he is asked and he says yes immediately. But he makes one condition. And this '''condition''' is, he does '''not want to be forced by a theory of socialism or whatever theory to put forward certain things''. But '''he wants to have total freedom to put forward whatever he thinks is right.''' And amazingly, they agree. Because Steiner is politically intangible. On the one hand, he is connected with the '''anarchists''', meets with them once a week in a certain '''pub'''. The table where they meet is called the Criminals' Table, and it has a sign. So he's really together with people who, so to speak, operate very hard on the border of legality. And on the other hand, he is also on the move with very dignified '''forces in the political and above all social-cultural-artistic world''. And '''you can't classify and grasp him politically either.''' And yet they have this idea to engage him.
And he does it with great pleasure and love. And we have a wonderful report from that time. He starts, I think, with a "history lesson". And within a short time he's teaching "very different subjects". And he does that for almost ten years. And there is now a report. Of course, Labour Day, 1 May, is a very important day for such a movement. And now you can make an excursion. It's spring and you go out and make an excursion. And here we have a wonderful report. <blockquote>''"Then we camped in the woods in the tall grass until nightfall. The members of the Jewish Workers' League for Poland and Lithuania, who took part in all the undertakings and, despite their unconditional attitude to the Marxist doctrines, were among Steiner's most faithful followers, performed their native dances for us and sang their somewhat melancholy revolutionary songs from the struggles against Tsarist Russia. "Immortal victims - you sink". Or the rebellious "To the barricades, you working people!" Once their chant attracted two gendarmes, but they left us unmolested, as the translations we were familiar with were not widely known. Steiner then camped in the middle of us. We talked to each other. And we asked him about books and theatre, about old and new and the latest literature. It might be the Greek poets and philosophers, Egyptians, Chinese, Indians, the wisdom of Confucius and Lao Tzu. Or the altar from Asia Minor set up in the Pergamon Museum. Émile Zola or Stefan George. He explained to us the flowers in the grass, the ferns, the insects buzzing around. When we thought we had found a caterpillar of the peacock butterfly, he was able to tell us that it was that of a privet hawk moth. And he gave us an exact description of them with all their colours and signs. Steiner seemed to us like a silo, filled to the top with the knowledge of the world."' </blockquote>

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=597s Entering the world of the noble and the rich 0:09:57] ===
Yes, so much perhaps up to this point in 1900. And now '''something very important''' happens for him. In September 1900 he is invited by a group with whom he normally does not associate at all, with whom he has no relationship at all. And I can describe them a little bit because I myself, my grandmother, came from such backgrounds and told me a lot about them - '''noble, rich, wealthy people''', who also didn't have to do a manual or strenuous job every day, so to speak. '''Noblemen who owned a city palace''' in Berlin. Noblemen who cultivated culture, who knew many languages, who wanted to be up to date in literature. Noblemen who cultivated '''music''', '''who had a large salon''', who had a '''grand piano''', into which the '''servant with the livery''' and the towel with the fruit basket came in the evening. A world that was completely unknown to Steiner. And there are now such people who belong to a '''spiritual direction in the Indian, direction of theosophy''' and who have somehow heard, '''this man has something interesting to say about Nietzsche.'''

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=684s It was an important experience for me to be able to speak in words coined from the spirit world 0:11:24] ===
And they invite him, a lecture in this '''tea party.''' No? You don't meet in the evening, you also have time in the afternoon. One can also have a tea party in the afternoon at four. And you invite interesting people to such a tea party. And so you invite this philosopher, this weird, colourful dog. And he lectures about Nietzsche. And now I would like to read to you how Steiner himself describes this thing. <blockquote>''"This was the time when I was invited by '''Countess and Count Brockdorff''' to give a lecture at one of their weekly events. Visitors from all circles gathered at these events. The lectures that were given belonged to all areas of life and knowledge. '''I knew nothing of all this.'' Until I was invited to a lecture. Didn't know the Brockdorffs either, but heard about them for the first time. I was suggested a '''presentation on Nietzsche''' as a topic. I gave this lecture. Now I noticed that within the audience there were personalities '''with great interest in the spiritual world'''. Therefore, when I was asked to give a second lecture, I suggested the subject: ''Goethe's Secret Revelation''. And in this lecture I became quite esoteric in connection with the '''Fairy Tale of Goethe'''. It was an important experience for me '''to be able to speak in words coined from the spirit world'''. After I had hitherto been forced by circumstances in my Berlin time to let the spiritual shine through only through my representation.'' </blockquote>This is the decisive '''turning point''', at 39. This philosopher, where one doesn't know where he actually belongs, what he actually wants, who does all kinds of things, who is on the road in the most diverse '''groupings''', who publishes a magazine - '''die Deutschen Dramatischen Blätter für die Bühnen'''' - where books and new plays are reviewed every fortnight. He experiences in this aristocratic, in this, yes, somewhat upper-class event: these are people who would understand what I actually can't always express. And that is a key for him. And now, after this lecture on ''Goethe's Fairy Tale'', immediately people come, women above all, who then become decisive for him for 25 years. And it immediately doesn't stop at all.

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=869s The interest of these very educated, relatively free, but also conservative people in a spiritual enables Steiner to give more and more lectures 0:14:29] ===
From the first '''lecture on Nietzsche''' comes this second one, and after the second one they immediately ask him to give a '''series of 30 lectures''' throughout the winter. People immediately sense that there is something of '''incredible substance''' that has not been tapped into at all up to now. And there is something coming together from both sides. There comes '''the interest''' of these, yes, very educated, relatively free, but also conservative people '''for a spiritual.''' And there comes for him the possibility of finally being able to express '''what has apparently been living in his soul for a long time''' and which he had hitherto not considered expressible.

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=914s Lectures before the Theosophical Society. Foundation and structure of the German Theosophical Society 0:15:14] ===
And so after half a year, he is already working up the, let us say, winter lectures of this '''Theosophical Society'''. And a little less than a year later, this first series of lectures is already published as a '''book'''. And this goes on for the next few years. He still keeps in touch with all the other clubs and associations in which he is so involved. But increasingly he puts all his weight, so to speak, on this '''representation of a spiritual world''' in these '''theosophical circles'''. And after a short time, after two years, it is so far that they say to him, yes, so we are such an association of an Indian wisdom teaching and they still exist in '''England''' and in the '''Netherlands''' and in the USA. But we actually want to establish a national society in Germany. And there are also a few small interest groups in Hanover and Hamburg and so on. And they also came, these members from these other cities, from time to time. And then he also travelled there sometimes. And then came this request: Couldn't you, as ''General Secretary'', found this ''Theosophical Society'' together with us, as ''German Theosophical Society''? And then actually make that their main commitment, their main field of work? And Steiner is interested in this, although only ten years before he had written very disparagingly about the Theosophists: backwoods, backward, backward-looking and so on. And one doesn't really understand that.

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=1033s The German Theosophical Society already has 12,000 members in 1905. Collaboration with Marie von Sivers 0:17:13] ===
And then, however, there comes again this typical after-sentence or this '''typical restriction,'' as also with the Workers' Educational School: Yes, I do that. But I will only do it '''if I am allowed to teach here according to my points of view''. I will not somehow bow to a '''theosophical world view''' that is somehow illogical or contains any '''dogmas''', but '''I will report from what I perceive and nothing else'''. And that's what they do. And this society then becomes huge within a few years. So there are already 12,000 members in Germany in 1905. And he compiled several such lecture cycles into small ''writings''. And he is actually on the road non-stop for this society by now. And he is constantly writing a '''journal''' for this society and he has a, yes, how can one put it, girlfriend, colleague, with whom he does this work together. A noblewoman, a half-Russian, half-German, half-Russian, '''Maria von Sivers''', who does this work together with him.

And he actually describes to these members, who increasingly belong to this rather conservative and rather rich social class, the '''spiritual backgrounds of antiquity''', '''the history of philosophy''', '''the history of mankind''', in general the spiritual '''backgrounds of the human being'''. And at the moment you are studying a bit of theosophy, or rather that is coming now. And there you will also read a very condensed piece of this first presentation of Anthroposophy. And now these members are endeavouring that he should not only be the General Secretary of the German Society, but that he should also go to the '''international congresses''' of the Theosophical Movement, to '''London'''.

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=1182s Rich lecturing activity - esoteric-meditative teaching - first breaks with the Theosophical Society 0:19:42] ===
And that's what he does. And one notices in the way he writes about it and in the way he reports about it at home or in the lectures and so on, that this is fragile, that '''this will probably not go well for long''. That there are still "many dogmas" being cultivated. And that sooner or later this will lead to a crash. Now I would like to describe this society and its work in a few words. So you have to imagine - maybe thirty, forty so-called '''branches of the Theosophical Society in Germany''', as a national grouping of this Society. And as a rule he is in these branches sometimes twice, sometimes three or four times a year. And he organises himself in such a way that he lives in Berlin and also publishes this journal and gives most of the lectures, but in between he is always on the road to give lectures in these branches of this society. And often this happens in such a way that he first gives a '''public lecture'''. That's what this particular branch does, these maybe fifty, eighty, a hundred and twenty people who are members of this society in a town, they rent a large public hall and '''he determines a topic'''. And then he speaks publicly about it. Then maybe the afternoon before or the next morning or whatever there is a so-called '''branch lecture'''. And now, from about 1905, 1906, a third element begins. And that is very difficult to grasp. There are also relatively many '''transcripts''' of this. You can perhaps describe it as ''a kind of esoteric-meditative instruction''. That is what the '''contents of anthroposophy''' are actually presented as. But they have much more the character of how one also, let us say, takes them into one's own inner, yes, nurturing, meditative consciousness. And these are then a few members. And usually it is in a small room that is specially decorated and prepared for this purpose.

These three elements actually characterise these years, these noughties. That he is actually constantly on the road, writing at the same time, what he is actually putting forward, once again in condensed form. And actually, that the whole cosmos of the human being and the world view is presented from a spiritual point of view. At the same time, one can notice from today how he '''struggles''' to make it clear to these theosophical members '''that there is something to do in the world''. This becomes clearest in 1905 in a wonderful lecture, which is well worth reading: "The Education of the Child from the Point of View of Spiritual Science". He actually says that everything I bring you in many, many lectures and books and articles and so on, you can '''apply concretely in relation to education and school''. This can make a better pedagogy possible, so to speak, if you don't always look at the small details, but if you look at the big picture of the human being. And no one in this Theosophical Society is interested!

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=1421s We have Ita Wegmann to thank for anthroposophical medicine 0:23:41] ===
About parallel he talks about '''medical questions''' and wraps it up wonderfully, speaks wonderful '''remarks about Paracelsus.''' Some of the things that he then tells there in the lectures, that has then only been really dug up scientifically fifty years later. One is sometimes amazed. He was very, very well-read. But in some places he really let his inner eye take over and described things that would only become known later: theosophy, medicine. And actually he wants to say to the doctors present there: '''Come, let us develop together a concrete practical medicine''. Something can be done. None of the doctors are interested.

The only one who is interested, who shows up in Berlin as early as 1902, is a Dutch woman. At that time, I don't think she was even 20, 19, 18. A very beautiful, pretty young woman, who had trained as a physiotherapist, yes, we would perhaps say today, and who was insanely "interested in medicine". And she somehow understands that this man, with whom one could develop something that could become a new medicine. And he communicates with her. She approaches him and they communicate. And she then decides to study medicine. And "as a woman, you can only do that in Switzerland in 1903 or 1904," in Zurich. And that's what she does. '''Ita Wegman, the woman to whom we actually owe anthroposophical medicine''. The one and only. All the other great theosophical, interested, spiritually interested doctors, ''there it doesn't really fall on fertile ground''. And one notices more and more, '''how he suffers from it''', 1905, 1908, 1909, that there are somehow about 50,000 people in the meantime in the whole German-speaking area, up to northern Italy, up to Switzerland, up to Austria, up to the Netherlands, who are all insanely '''interested''' in this '''spiritual side of the world''', who are insanely interested '''in their own spiritual development''' with the help of '''meditation instructions'''. This booklet, which we know today: '''How to attain knowledge of the higher worlds,'' appears as a series of essays in the '''Zeitschrift der Theosophen'''. There is a lively life, a '''great interest'''.

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=1587s The Mystery Plays: A format, a way of bringing this spiritual content to the stage 0:26:27] ===
But the engine, '''the man who brings all this into the world'' and pushes it forward, actually makes increasingly the impression '''as if he wants more.''' And they understand, they don't notice that at all. And later he describes it in such a way that he says: "Yes, it was actually possible through art to go a step further. And in particular through '''the drama,''' through '''the theatre'''. And actually finds a format, a way to bring these contents, '''these spiritual contents''' on stage, the so-called '''mystery plays.''' It also has something to do with Wagner. Wagner also did the '''Parsifal''' and calls it a '''Bühnenweihespiel'''. He reworked the ''Parsifal legend''. But also with completely different sources. And above all, it is also very much its own thing. It is also connected with a Frenchman whom he holds in high esteem and with whom he is very much in exchange. Whom he visits often, who lives in Alsace, '''Édouard Schuré''', a German-French writer, '''who also writes esoteric texts''' and whose first play even makes the beginning. So that in 1907 he rehearsed such a play together with these theosophists in a kind of summer play in Munich. A theatre that is closed in the summer is rented, and it is transformed inside with cloths and decorations. And pictures and seals are hung up and rehearsed. And he ''writes'' the role on the body of the theosophically interested people who play there at night, so to speak. And the next morning they get it in writing. And then the next "scene" is rehearsed. And so, within two or three weeks, a play is created. And then it is performed, once or twice. And then a lot of Theosophists come from all over Germany. The theatre is full to bursting. And he also gives "lectures". And so it's a "summer festival event situation". And they think that's great. And they want more of it. And so the next year he writes ''his own play'' and that is repeated three times, so that in the end ''four such mystery dramas are performed'', always in this constellation. And it doesn't really go any further.

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=1743s Groundbreaking Developments: A worthy venue for the mystery plays is sought - development of eurythmy 0:29:03] ===
His content goes uncannily further. He makes a '''very deep turn'''. He '''works up Christianity''' and brings that into the context of anthroposophy or - at that time - theosophy. '''Deep wisdoms''', which are presented there very neatly fanned out. But these theosophical members take it all up insanely gladly and are followers, so to speak. But nothing actually happens. Then a theosophist comes to him and says: "Yes, my daughter, she really wants to do ballet, some kind of dance and so on. She's 17 now, but you could actually do something else. She would also like to do a different kind of dance and so on. Don't you have any ideas?" And that somehow rings a bell with him. And then he starts doing the first practice sessions with this girl. And then others join in. And so on. And so '''he then develops the first elements of eurythmy.'' Again an art form that takes its first steps into the world. And in addition to this theatre, there are a few people in Munich who are interested in therapy, and they want to develop a "coloured light therapy" together with him. And then a few "architects" come along who actually want to do a "building" now. And he finds that incredibly interesting and ''supports it very much''. They say, yes, we actually have to do something like that in a ''specially created building'', these mystery plays. It can't just be a festival here in the summer, it has to be somehow, anthroposophy, that is, theosophy, needs a permanent centre, its own home.

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=1862s Plans for the building of the first Goetheanum - Steiner makes the design and drafts the concept - A beautiful wooden double-domed building 0:31:02] ===
And he actually thinks that's great. And so they make huge plans and submissions. And that's sort of over several large plots of land. In the middle of Munich, they're actually planning a cult theatre therapy centre with a hall of almost a thousand people, a '''big dome''' and stuff. But '''the city of Munich doesn't want that,''' doesn't approve it. And then a member comes to him in 1913. He belongs to the branch in Basel, is a dentist, Großheintz. And this '''Doctor Großheintz''' simply says so very succinctly: ''Yes, if this doesn't work out here, Doctor Steiner, you can also have the property from me. I have a piece of fruit near Basel, near Dornach." And that electrifies Steiner. He made an appointment immediately, moved everything. And a few days later he is on the plot, looks at everything and so on. And three weeks later the building is entered. And I think six weeks later, they start building in 1913. There is a "ceremonial laying of the foundation stone". He drafts a "concept". Now it's no longer the architects who do that, but '''he does the design''. The architects then do that afterwards. '''A beautiful wooden double-domed building'''. And he understands that he actually has to build this together with this community. And that is very interesting that the anthroposophists today look back on this "first Goetheanum", which was initially still called the "Johannesbau". And somehow celebrate it madly. It was also a great, incredibly great building. But they didn't really understand what it really was. It is the art building, the temple building of a community, of this theosophical community. And there is a ''Swiss-German magazine "Archithese"''. And it did a special issue a few years ago, in 2012, and it really discovered this. And it said, yes - the "building of the community" is this "Goetheanum". There you have a beautiful picture. This double-domed building with the scaffolding in front of it, where the whole community, this whole Theosophical community is now integrated in the building activity. And this is the most decisive thing in relation to the development of Anthroposophy and in relation to Rudolf Steiner's biography, '''that this movement is now really coming down to earth, so to speak.'''

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=2021s The 1st World War: The Primordial Catastrophe of the 20th Century 0:33:41] ===
And unfortunately not a year passes, already after three quarters of a year the '''First World War''' breaks out. And Rudolf Steiner is one of the few intellectuals who characterises this from the outset with incredible clarity as something quite, '''quite reprehensible'''. One has to imagine that such '''great artists''' as '''Franz Marc''' went to war there with joy. Quite strange. All the intellectuals, many intellectuals, were completely paralysed. So it was terrible that very few people actually saw through what this war meant. Steiner was one of the few who said very clearly from the beginning that this was a total aberration. And this '''war catastrophe''' only comes about because those who are actually in charge, those in power, are asleep. And it takes almost a hundred years that this famous book was now published a few years ago, by the English writer, historian '''Clark''', who then takes this title: '''"The Sleepwalkers"'''''. And actually describes those responsible in 1913, 1914, when just in Moscow, as well as in Berlin, as well as in Paris, as well as in London, as completely out of touch with reality, '''wacky lunatics''' actually, one must say, who cause this '''primeval catastrophe of the 20th century''.

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=2125s The cult building of the community and the war - peace efforts by Rudolf Steiner - meditation texts for the young men perishing in the field 0:35:25] ===
And now you have to imagine quite figuratively how it was there, in that '''hill there behind Basel'''. There is a community, an '''international community''' working to build a beautiful wooden double-domed building. And at night, on the ridges of the Vosges, you can see the fire of the Franco-German demarcation line, the '''Maginot Line.''' Quite a few of the young men who worked there got their conscription orders there. Whether they were French, whether they were Russian, whether they were German. An incredibly strange situation. '''The cult building of the community and the war.'' You have to imagine it like this: There was "Lenin" in "Zurich". And there was a whole '''Russian''', yes, how should one put it, '''exile intellectual society''' in Switzerland. And there were also Russians who were very interested in everything cultural. And it was not yet a modern time like today. It wasn't so easy to get around. And it was a sporty Russian. And he was in Milan. And then he cycled back to Zurich and then he went to see Lenin for two or three days. And then he went back to Dornach by bicycle and continued to work a little at the Goetheanum. Such were the circumstances. And with the war, there are now ''fewer and fewer people'' who can work there. The money of the community is running out, it is becoming scarcer and scarcer. And Rudolf Steiner is getting more and more involved, so to speak. He can hardly move at all in these lectures. It is extremely '''difficult to be on the road in Germany'''. He is not German, he is Austrian. And he lives in Switzerland. And even crossing the Swiss-German border at Basel is a huge act. And so on. And he '''gets more and more involved''' by making it clear that this war is terrible and the outbreak is completely wrong. There is actually "no real reason for the war".
And then in 1916, in the middle of the war, at the beginning of 17, he gains access through a very influential friend, also an anthroposophist by now, who is Austrian, to a '''minister of the Austrian cabinet''', in order to propose there and then also a '''German secretary of state from Berlin, He asks the German Reich to authorise him to operate a branch office, a press office of the German Reich, in neutral Switzerland in Zurich, in order to ''initiate peace negotiations'' from there. ''' That would be the Supreme Army Command. Germany is no longer governed by any emperor, let alone by any chancellor, but the power is actually held by the generals, the field marshals, who are making this war. And '''they reject it, of course'''. These are things that you don't see and hear so quickly in Steiner's biography, where I now also place a certain emphasis on them. This then continues in such a way that he '''continues to engage himself in connection with this war.'' The theosophists, for example, no longer necessarily only '''give lectures on the spiritual world''', but also very concrete '''lectures on dressing wounds'''. And ''gives meditation texts for the young men who die in the field'' and so on. So he goes along with it incredibly.

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=2371s 1913 Farewell to the Theological Society - New Foundation of the Anthroposophical Movement 0:39:31] ===
He has previously, '''1913, taken his final leave of the Theosophical Society''', founded the '''Anthroposophical Movement''' because he no longer agrees with the dogmas of Theosophy. And I think ninety percent of the members are changing to him. And he doesn't want to be the leading head himself, but lets this '''Society/ Just asks''' members to form their own board and so on. He is not in charge, so to speak.

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=2404s The three qualities of the soul life correspond to the threefolding on the social level - From 1916/17: Necessity of developing a new social order after the war catastrophe 0:40:04] ===
And now he begins to write another new '''Grundlagenschrift über das innere Leben''', actually the soul life of man, a very little-read writing. And in the 8th appendix chapter of this writing on the riddle of the soul, 1916, he hints for the first time, '''the soul life actually has three different qualities''. And now it goes like an explosion that he suddenly develops this '''threefoldness''' and applies this threefoldness in relation to everything possible. And so also to "social development". The amazing thing is that today, next week, we will also be dealing with this functional threefolding, a very decisive, very important basis of the whole of anthroposophy. This is actually the last thing, with much more complicated, much greater wisdom. The '''Landbau-Schüler''', when we think what is already presented there in the '''Secret Science''. It is not the threefolding. That was only added in 1916/17.

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=2475s Censorship by the von Moltke family: "Memoirs of Helmuth von Moltke, edited by Rudolf Steiner" is taken off the market 0:41:15] ===
And he tells people: We have to think about what '''social order after this war catastrophe''' is actually right, what is needed there. Because that will now finally be over with this empire. And I would like to tell you about something that is not always known, that is not read very much, when it comes to Rudolf Steiner. There is a member, a woman, again a "noblewoman Eliza von Moltke". She is a member already in 1904 or 1905 in Berlin. And her husband is '''Generalfeldmarschall''', then in the First World War, '''Helmuth von Moltke,'' the younger one. And he's sort of responsible for the first ''battles in France''. And then resigns or is whistled back by the emperor. It's a bit unclear how that actually works exactly. In any case, he has contact with Rudolf Steiner and Rudolf Steiner then travels incognito here to Bad Homburg and '''meets''' this '''field marshal general''' shortly after the ousting of this supreme army commander in 1914, at the beginning of World War I.''' And what you discuss is until today - one does not know. He's probably there with him for an hour. And then he meets him again three quarters of a year later in Berlin. Rudolf Steiner continues to give a public lecture in Berlin every winter through every week. And in the course of this he ''meets this Helmuth von Moltke once again''. And a year later, this Helmuth von Moltke dies, relatively surprisingly, relatively young, so maybe just 60 or so. And now 17, 18, towards the end of the war, Rudolf Steiner obtains from this former or from this member of the Society, from this woman '''the right to print the memoirs of Helmuth von Moltke.''' And with this he intervenes directly in, let us say, '''historiography'''. For he wants a document, which in his opinion is very, very important, not to remain unknown - these memoirs of this Helmuth von Moltke. And '''he is actually only interested in one thing, namely '''the outbreak of the war at the end of July, beginning of August 1914'''. He makes '''a little writing on this outbreak of the world war'''. And just, it's really just a little preface. And essentially it's this memoir, excerpts from this memoir. And one doesn't really understand why this is now suddenly so important to him. Such a typical side branch of anthroposophy. Something that anthroposophists today also .... don't know anything about. And then it's like this, this book is finished. He has finished the conception. And it was finished in Stuttgart at the printing works at the end of the First World War, in 1918/19. That was a difficult thing, a larger print run, a book there at that time when everything was scarce and so on. The war had just ended. And the book is called: ''The Guilt of War, The Memoirs of Helmuth von Moltke, edited by Rudolf Steiner.'' And the anthroposophists, his fans, so to speak: Oh! Run there and have a look, the latest from the doctor and so on. And they literally steal copies from the printers and pass them around. And in this way this book comes to a "very conservative non-anthroposophist", who is distantly related to the von Moltkes. And he "intervenes" with the highest family member of this family. And he in turn puts pressure on this widow. And she '''forbids the approval afterwards to Rudolf Steiner.''' And the book has to be pulped. There are ''few copies left''. We know what exactly it says. But what Rudolf Steiner actually wanted is impossible. The book cannot be sold because the widow of von Moltke, she withdraws the permission, so to speak.

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=2749s Peace Treaty of Versailles - Rudolf Steiner finds Germany's sole guilt unjustified. He sees where this will lead 0:45:49] ===
And now comes the famous '''Negotiation of Versailles''' in 1919. And now it slowly becomes clear what Steiner has in mind. He sees this '''question of Germany's sole guilt''' in the war as '''unjustified.''' And not in order to make Germany great, but because he already sees '''what will grow out of it'''. And what grows out of it - and everyone who has paid a little attention to history should know this - is this "Peace Treaty of Versailles", which was really quite a hard thing for Germany. And the fight against this peace treaty within Germany was the ''beginning of the brown National Socialist movement''. Steiner sees that and fights against it. That's interesting, you have to discover that first. In other words, someone who really sees the politics of the day with foresight and intervenes directly. That touches me incredibly. And I am also very touched by the fact that anthroposophists don't really take note of what other sides Steiner actually had.

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=2818s No more spiritual teachings during the war - Dornacher Bau develops - Doctor Ita Wegmann opens a practice in Dornach 0:46:58] ===
And in 1914, with the beginning of the war, '''he stops all esoteric teachings''. He says when such a war, when such a thing takes place, one can no longer cultivate spiritual teachings. And laboriously after the war, the '''activity at this Dornach building''' now slowly begins again. is gaining momentum. And in a way it is then halfway finished in 20/21. And now suddenly interest in Anthroposophy comes from the young. This young doctor, ''Ita Wegman, has a small practice'' in Zurich and is successful there. And now asks him if he would support her if she came to Dornach-Arlesheim to do her practice there. And he literally cheers, so to speak. He draws for her, he designs a little prospectus for her, he takes care of the property, '''he makes her a design for her buildings''. He makes sure that this little clinic can start within a short time. And this activity of this doctor, there are ''many young, new doctors'' coming along. And Rudolf Steiner is always available for them. 533 documented bedside visits with the doctor. That is the '''fund of anthroposophical medicine'''. These '''medicines''' are produced by a young chemist who came there to develop the '''plant dyes''' of the first Goetheanum. It is Rudolf Steiner's concern '''that these domes are painted on the inside''' and that special colours are developed for this purpose. And it happens, we would say today, in a garage. And in this very garage, for three or four years, these endless instructions and exact specifications for the production of various medicines are then carried out and immediately tried out on the patients, so to speak. And that is actually the reason, the basis of the whole '''today nevertheless worldwide active''' '''anthroposophical medicine'''.

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=2953s Precursor of the Weleda Group: Practical application of anthroposophical medicine in Dornach - cooperation Ita Wegman-Oskar Schmiedel-Rudolf Steiner- Weleda Company 0:49:13] ===
'''Oskar Schmiedel'''. I have to name a few people who always fall behind. A very great figure, a very young man, very young guy, who is simply available. And this triangle: ''Ita Wegman, Oskar Schmiedel, Rudolf Steiner,'' as the birth of anthroposophical medicine. And then the garage becomes '''a small company''' and so on. '''Today it is a worldwide operating concern, the Weleda''. Which is still largely owned by the Anthroposophical Society. '''A concern''', one has to say, really a huge thing, but which nevertheless has a structure that is '''not private business'''.
Now comes this social situation, ''end of the war'', ''defeat'', complete ''chaos''. Nobody knows how things are supposed to go on. The idea of a soviet republic, the idea of a social democratic republic. In the end, yes, Ebert, who then becomes Reich Chancellor. The master craftsman who then allies himself with these Freikorps and actually has his own people shot and so on. That's all terrible. If you look at 1919, it's terrible. And Rudolf Steiner says directly after the war, at the end of 18, in November, December, to the members in Switzerland: <blockquote>''Yes, dear friends, there are situations where one can no longer stand by and watch. Something has to be done in the world, in society. And that may well be that in the next few weeks we will have to break off everything that we are cultivating here and go directly into the struggle for a future for society ourselves.'' </blockquote>

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=3049s The movement for social threefolding is born - The concept is hardly understood - Rudolf Steiner speaks to thousands of workers 0:50:49] ===
The birth of the '''Movement for Social Threefolding''', in Stuttgart especially, because that's where most of the people came from. The idea of a social structure beyond socialism, communism and capitalism. A concept that was hardly understood. A concept that Rudolf Steiner fought for like a berserker for four months. '''He speaks in front of thousands of workers,'' he speaks in the Mercedes-Benz, in the Robert Bosch factories, he speaks with the boards of the companies, he speaks with the government councillors. Everywhere he tries to make it clear to them that there is a social structure that will perhaps lead us into a new direction, where such a war catastrophe will not be repeated. And it actually falls a little at first, but '''less and less on fertile ground''. It is read. At the beginning, when I started in Switzerland, he told the members that it would be necessary, that we might have to change everything. And it is so typical for him to deal with time. Zurich, Winterthur, Berne, Basel... - four cities in which he ''presented this idea for the first time''.

And now, although he '''has a flat in Dornach, of course'''. And so he retires to a hotel in Zurich and within ten days writes the '''book''', which then becomes '''the most published, most successful''': '''The Key Points of the Social Question'''. A book that even the Chancellor of the Reich reads. A book that is really perceived socially somehow and yet does not lead to this threefolding somehow falling on fertile ground.

And exactly today, in these days, a hundred years ago, then a year later, in 1919, no, sorry, that's a bit later. At the end of this phase, twenty then, a hundred, so 99 years ago, he then calls it off. And then he says to his most intensive fellow fighters, a group of thirty or forty young people who were active everywhere as the League for the Threefolding of the Social Organism, he says: "There's no point to it all. No one wants to understand. They want to go back to Pforzheim and present my quotations. And people don't understand it and you don't understand it either. It doesn't make any sense. And we still have a bit of money here from our Federation for Threefolding. What do we want to do with the money? I suggest we start somewhere else. We take this money and see if we can't establish a school somewhere. We have to bet on the next generation.

And now there is a man who played a central role in this movement for threefolding and who had also been an anthroposophist for many years before and had been somewhat involved in the Anthroposophical Society. And whom Rudolf Steiner held in high esteem and who listened to these lectures a lot and for whom it meant a lot - "Emil Molt". The little biography is also on the table back there. And Emil Molt is the owner of the '''Waldorf-Astoria cigarette factory in Stuttgart'''. And it's a very prosperous factory. And during the war, of course, he has to buy the tobacco and so on. And so he comes to Zurich and trades there. And on the way back he thinks: Oh, I'll go to the Goetheanum again. And in 1917, during the war, he arrives at this unfinished building. And next door in the '''carpenter's workshop,'' in the room where Rudolf Steiner gave '''most of the lectures'' of his whole life, I think over two thousand lectures. In a carpenter's workshop. That is also typical of Rudolf Steiner. The man who actually mainly ''speaks where there is a workshop''. There are beautiful photos of this "workshop atmosphere". Once Emil came in the back during a lecture. And Rudolf Steiner just said: <blockquote>''"Yes, it will all depend on a future generation, on how we deal with the children."''</blockquote>And he took that with him. And now, two years later, 19, he goes through his company like that. Upheaval - finally the war is over. And there is a young, great master craftsman whom he values very highly as an employee. And he asks him: "Yes, what's wrong with you? Is it going well?" and so on. And then he complains that he can't give his child to '''a sensible school'''. And he goes pling at the Emil Molt. And then he thinks to himself, I'll approach Rudolf Steiner and ask him if we can't do something about this school now.

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=3339s 1919: Foundation of the first Free Waldorf School in Stuttgart - the first free school with legal status 0:55:39] ===
And this is what happens in April. A first small preliminary application in January, exactly one hundred years ago. And then again in April. And then '''Rudolf Steiner himself''' goes '''to Stuttgart to the Ministry''' in June 19 and discusses it with the administrative official and clarifies that such a free school '''can be admitted as a public school''', from the first to the thirteenth grade, a uniform elementary and secondary school. This is '''typical also for this man,''' whom one so discusses as being remote and spiritual and somehow at home in some spiritual worlds. He is quite capable of knowing exactly that what matters now is him and no one else. '''Only he could push this through at this point''. That something like this became possible. That there was suddenly a "legal status" for a "free school". That didn't exist at all before. It was an "absolute novelty". And so in 1919, in September, this Waldorf School began in Stuttgart. Waldorf just because of the Waldorf-Astoria cigarette factory.'' And he then has to assert himself once again against Emil Molt, whom he holds in such high esteem. I have to say: Mr. Molt, it's great that you're doing this. We do it together and you are the manager and so on. But this school is open to everyone. It's quite right that it's your factory's workers' school, but others are also allowed to come.

And Emil Molt understands that. And so it becomes ''a truly public school.'' And '''the first twelve teachers,''' he collects them himself from among his comrades-in-arms, young anthroposophists. And in September 1919, 14 lectures and seminar meetings, three weeks, basically two weeks, are then, so to speak, prepared for this task.

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=3452s A pedagogy of the future - Rudolf Steiner teaches, gives personal instructions, recommendations to the teachers - lectures: General Study of Man as the Foundation of Waldorf Education 0:57:32] ===
Incredible lectures. You must have heard them at some point in your life. The '''General Study of Man as the Foundation of Waldorf Education -'' I can only recommend this to you. And then it starts. Four classes, I think, at first. And now he looks after this school intensively for ''four years'', is there almost every week, goes into the ''lessons'', gives very personal recommendations to the teachers, makes it very clear where what is to be taught, what is important, until shortly before his death. And these "instructions" are very interesting. There are teachers who are thrown out after a short time, even though he got them there himself, and others where things are totally chaotic. And you think, why doesn't he throw them out? And then he just says, "Yes, yes, that's not bad at all. Just close the class behind you so that the noise doesn't flood out into the school building". So you think, well, there was something to it. Yes. So, quite practical, unbelievable "practical advice" on how "pedagogy" should actually work. '''Open to the future'''.

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=3526s Waldorf education is the first education that has a medical point of view - No reference to gender roles 0:58:46] ===
And all kinds of things that still amaze us today. That the boys should do manual work. Of course, that was a great challenge at first. No more gender roles at all. The girls are the same in sports and so on. '''Waldorf education is the first pedagogy that has a medical point of view.''' The basis of Waldorf education aims to provide a '''healthy education''', to put people in a situation where they have a healthy foundation thirty, forty years after they have left school. Today, I just read something a few weeks ago by a completely normal person who doesn't even know Waldorf education, a scientist, a pedagogical scientist, who says: "Yes, we have to look at that more and more in the future, how can we actually measure '''how pedagogy is also relevant in relation to health'''. It took almost a hundred years to actually have such a point of view in general. Pedagogy, which has health in mind. I can't go into any more detail now. This is, so to speak, the link to Waldorf education.

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=3606s The last intensive years - Rudolf Steiner focuses on youth 1:00:06] ===
And now begin these quite insanely '''intensive last years 1922/23/24.''' And these Anthroposophists, who had previously been Theosophists, are actually making more and more problems, fighting each other above all, and are still not really in the place of '''pushing things forward'''. In the context of the agricultural course in 1924, he said to the "young people", "Yes, it's just that those who were born at the turn of the century, who were in their early 20s at the time, are the ones who can move things forward. You can feel all this frustration with the older theosophists, who somehow just can't get their act together. And next to the '''care of medicine''', next to this '''draft of pedagogy''', an unbelievable abundance of general presentations, many public presentations in many cities too. And just the frustration about the development of society. And then this '''Goetheanum''' is almost completely finished. The first events are held there. He is not at all satisfied with the opening. These anthroposophical members simply set it at some point. Then a huge publication and an opening event that he doesn't really like at all and so on. So you can feel that it's also shaky.

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=3702s New Year's Eve 1922/23: Fire, destruction of the first Goetheanum - But we will build again, with one material and in one form for the friends and enemies of Anthroposophy (Rudolf Steiner) 1:01:42] ===
And then it comes to the '''fire''' of this wooden building. And it is '''an incredible blow''' for him and for the whole movement. This building where so much sacrifice and so much power has gone into. This beautiful '''double-domed wooden building''' is totally burning. And it's also typical. I want to go into a little more detail, the night of the fire shortly after a lecture, it is in the evening at eleven, New Year's Eve 1922 at 23 - the alarm - '''the Goetheanum is on fire''.
And what does Rudolf Steiner do? He takes a young man and says: "We are both going down to the boiler house", a very modern building. That was district heating from the outside. It was one of the first buildings in the world to have district heating. And '''go into the boiler house with this witness''' and read off the flow and return, '''heating temperature'''. So that no one can say later that the heating, this modern new heating, would have ignited the building. So someone with both feet on the ground. Everybody was racing, going crazy, trying to somehow put it out, which was totally impossible. It was a very '''professional arson''', so in the intermediate part between the domes. And the supposedly so spiritualistic philosopher or anthroposophist, floating above the clouds, goes there single-mindedly and reads the temperature. And just as single-mindedly, a few days later he goes to '''Basel to the insurance company''' and '''negotiates the insurance sum'' himself again. And then the '''newspapers''' come and ask: What's going to happen and so on? And then he says: '''Yes, we will build again''. But we will build with one material and '''in one form for the friends and enemies of Anthroposophy.''' And I would ask you to take this seriously, because when you see this second Goetheanum today, of which he can only design the '''model''', you can see that it is a building which has a very special character, because it is built for the friends and enemies of Anthroposophy. And it is not something that one should somehow copy in order to build Waldorf schools from it. This is a great '''misunderstanding''' in my eyes, of '''anthroposophical architects''''.

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=3831s Labour-intensive: Rudolf Steiner works to exhaustion - Agricultural conference - Curative education course - Not handicapped! Every human being is a full human being 1:03:51] ===
Yes, we must now come to the end and we look again briefly at this '''situation of agriculture.''' I have already described this. These theosophical members, who are now landlords in the countryside and who notice that something is somehow going wrong and who are praying to him. And this "Keyserlingk"... - he describes himself as an iron count who has to administer several huge estates - he has leased a castle in Koberwitz, so to speak. And he wants this course to come about, that this ''Rudolf Steiner says something about agriculture''. And then somehow it doesn't work out. And Rudolf Steiner is so "insanely overloaded". And then he has a nephew, this Keyserlingk. He's 19, 20, a half-breed. He somehow doesn't know how to go on. Someone who is not quite down to earth, who is still searching. And then he says: "Go to Dornach, go to the conference and report to Steiner that you are coming from me and that you need the '''appointment''' for this conference, '''this agricultural conference'''. And you don't leave there until you have an appointment." This iron count with this tactic is what actually made this agricultural course possible for us. And Steiner also says in retrospect: "If he hadn't demanded it so brutally, it probably wouldn't have happened at all. And so in 1924 this course took place at the castle, parallel to a huge event in Breslau. He travelled back and forth every day, eurythmy performances, public lectures in front of "thousands of people" in the "largest concert hall in Breslau". And in the morning, at lunchtime, these eight lectures with answers to questions, in this castle, on the future of agriculture. And now there are a few, four, three, four young men, most of you are older than them, they were just 20, 22. And they had resolved to do something in their lives for the '''so-called''' '''disabled'''. That is of course after such a war and so there were some children. And they come to Rudolf Steiner. And he drops everything, all the Theosophists, all his commitments, shit. These three young guys who come from somewhere and want to do something for these handicapped children, he thinks that's totally cool.

After the agricultural course, he goes straight there to "Jena". He looks at the building they want to buy or rent, helps them, supports them and says: Come to Dornach! I will make a foundation for you. I help you. I am training you so that you can take on this task. And this is really added in August 24. I think 13 lectures, this so-called ''curative education course''. He tells them: Yes, you have to make "Waldorf education" the basis. But what you need for these children, we are now working on separately. And I can only say so much in terms of content, the term alone or Steiner is sometimes very precise: ''Not handicapped!'' ''Every human being is a full human being''. There are only people who must be given special care. '''These are souls, people in need of care. There are no handicapped people''. So this alone may perhaps show what '''greatness and foresight''' and what image of humanity is behind it.

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=4057s Biodynamics and anthroposophical curative education are siblings - Camphill community in Northern England and Ireland 1:07:37] ===
And one can say that this anthroposophical curative education was founded together with agriculture after the famous ''Christmas Conference 1923/24'' in a very short act. They are only like drafts, both of them. But in a certain way we are also ''brothers and sisters'' in the anthroposophical sense. Because both of us, both movements, "biodynamics" and "anthroposophical curative education", have, how can I put it, a completely different character, because they came into being after the Christmas Conference. And this fraternity was discovered by one of the most important curative educators of the first generation, a young Jewish Viennese doctor, Karl König, who had to flee from the Nazis in the 1930s. And he linked them together in this first "Camphill community in Northern England and Ireland". And it became a worldwide movement in the fifties, this ''idea of a village community'', ''agriculture and curative education as the nucleus'' of an actually healthy life for people and nature. A great idea and a great thing. Of course, you also have to '''change''' it, somehow adapt it to the times. And you can say very well today that wherever a Camphill institution is not permitted, you are dealing with a totalitarian regime. Or also where Waldorf education is not permitted. Of course, Waldorf education is not financed in many, many countries, but it has to be approved. And in some countries it is ''forbidden''. And then you can actually say that this "education for freedom" is not wanted. Yes. I wanted to end with one last little document. And I will read it out now.

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=4181s Last story 1:09:41] ===
There was a woman in Dornach who was simply the village midwife. And in the 1930s - she had nothing to do with the Anthroposophists - they happened to hear this story from her and reported it. And I would like to read it to you in the original, so to speak, as this midwife tells it about her father.

Her father, the furrier and farmer, Zeltner von Ober-Dornach, who often behaved somewhat drastically towards idlers, was once mowing his meadow at Melchersgraben. (If you know the area there, they are relatively steep and mowing here means mowing with a scythe there). His daughter Hermine helped him. (That's the one who reports this). She helped him to weed out the high maggots. (We have the word zetter here today, the spreading. To disperse the large maggots). When a walker came along at a long, slow pace and said to Zeltner, who was bathed in sweat, "That's hard work. The latter replied gruffly: "What do the gentlemen who can still walk understand?" The older man replied, "I have done that too." - "Yes, that's what you look like!" grumbles Zeltner. But the gentleman said calmly, "In my youth I often had to mow down the steep railway embankment for our goats." He walked up to Zeltner, took the scythe from his hand and began to mow slowly, completely correctly. Then Zentner exclaimed, "Oi! Hi hi, the man, he can do it!" The two then looked at the grass together and chatted about '''which herbs give the best milk''. The foreign gentleman proved to be just as good a connoisseur of all types of grass as Zeltner. He then inquired whether there was surplus milk to be bought. And when this was confirmed, from then on he sent for the milk daily from the Zeltner family." '''It was''' '''Rudolf Steiner'''''.

Thank you very much for listening! (Applause) Yes. So I have to apologise for the fact that of course I skipped a lot, a lot. And for me it is always very agonising to know what I am bringing and what I am not bringing. And what kind of overall picture emerges and so on. And of course I can't estimate that at all. I would have to look inside you now. But we can '''discuss a few more questions''' or at least collect them and let them flow into the next hours.

=== [https://www.youtube.com/watch?v=5EgIY1hWaE8&t=4410s Questions and answers - I want to be understood, not worshipped! 1:13:30] ===
Q.: ''What was the reasoning behind just naming the agricultural course now, but not telling a bit about it?''

A.: Yes, why did I not elaborate on the agricultural course here? Because I have already done that in the context of this course in class and will continue to do so. Of course, you can already do that here. After all, this is an extreme extension. The principle of extension is, I believe, universal in Rudolf Steiner's work, both in education and in medicine, as well as in agriculture. And it is actually about massively expanding the view that we have today into such an area in order to then develop fruitful solutions, better solutions to the problems.

F.: ''Did Rudolf Steiner ever offer to pass on esoteric, spiritual knowledge to the workers' movement?''

A.: Yes, that was also the case!

Q.: ''I did not understand the question.''

A.: I repeat the question, yes. Whether Rudolf Steiner ever offered also '''to pass on spiritual knowledge to the workers' movement''. And that is of course a very good question and it also shows a little bit the inadequacy of my presentation. It's true, I've already portrayed it correctly, that there were actually two different levels in the biography and two different worlds. And yet there were people from the Workers' Educational School who later became members of the Anthroposophical Society. They simply followed him in some way, that is, they continued to follow him in some way and then changed over to the Anthroposophical Society. And of course his huge efforts for the workers within the framework of the threefolding in the factories in Stuttgart and Baden-Wuerttemberg, North Baden-Wuerttemberg. And then also this school foundation. In principle, all this refers centrally to the proletarian class, to which he always felt he belonged. Nevertheless, one can also say that what you assume or what you say or from which context you ask is true. There was not that much interest in the spiritual among the proletarians. And he didn't make any special contortions for it now. He ''never promoted'' anything anyway, but only did something and reported and told something ''when he was asked about it''. That was a ''fundamental principle''.

F.: ''But that changes a little bit with the intervention after the First World War, where he actually takes responsibility and wants to shape history. So there he already goes in actively and wants to interpret contexts.''

A.: Yes, that is the question. The second question was, doesn't that change after the First World War, in that he wants to actively participate, so to speak, in shaping it? And that is true, that is the case. I have also tried to present this in such a way that one notices that his impulses are now even more concrete, even more direct, that they should really improve something in the concrete everyday life of people. And to the Waldorf teachers, for example, he writes a letter a few days before his death. It is actually about how initiatives for new Waldorf schools are now springing up everywhere, so to speak. How to deal with them and so on. And then he writes - I'm not healthy and it will take a long time before I'm fit again and so on. Unfortunately, you also have to take care of the other school foundations somehow. I can't manage that. And then there are a few very short sentences at the end of this letter. He probably didn't know himself that this would really be the last one. Or maybe he did. I don't know. And then he says that the ''Waldorf School'' is a child of concern for him and yet it is the ''emblem of the fruitfulness of anthroposophy in the world''. So he is concerned that anthroposophy should bring about something fruitful in the concrete lives of people. I have left out many, many things. So also in relation to the political-social there is still an interesting thing, 1922, where he gives public lectures in Germany. He's so en vogue, he's so hip among the intellectuals and he's hired by the biggest concert agency for the biggest halls. And he goes along with it because he thinks, yes, somehow anthroposophy has to be brought to the people, doesn't it? And then there was a real attack in Munich from the first brown people. And he already had a few young people who protected him. And they darkened the hall, so to speak, cut the electrical supply and it was pitch black. And he just keeps talking into the darkness. And then at some point the lights come back on. And then they want to storm the stage at the end of the lecture. And then he goes out the back, guarded, surrounded by his companions, so to speak, to an emergency exit and just says: "That's it in Germany. If gentlemen like that become active here now, we can't do any more public lectures." So he sees that very clearly.

F.: "I would be interested to know that the image I have of him is that of a very harried, but also somehow very committed and very self-confident person. So for the content he gives, I am very impressed that he seems to have brought it into the world with such self-assurance. I would have been interested to know about his self-doubt or phases of complete overstrain and withdrawal.

A.: Yes, that's something he cultivates very much and also answers regularly. And you can also find that in the books. Just today I looked into a very early GA2 in preparation. And in the preface, which he writes almost at the end of his life, forty years after he published the first, actually independent book, he makes a new preface for it. And he writes about his change and also about his doubts. And that's exactly what you find in a preface to Secret Science. A few weeks before his death, at the very end of his life, he writes a new preface for this fundamental work and also touches on the question of how it has changed. That's hard to summarise. You'll just have to read it yourself. It's not difficult.

F.: "But that's nothing, just as a picture of him, he apparently never let himself be hindered by the self-doubt that was there. Always this active thing.

A.: Yes, the active thing is clear. But also always changing and transforming and stopping what doesn't work and trying something different and so on. That's all right. Yes. Of course I don't have all the publications, there are about 35 books that he wrote in his life. For a writer or philosopher, it's the middle class. There are people who have left behind fifty or sixty books. But that is quite remarkable. And what is absolutely unique in intellectual history is that 6,000 lectures! 4,500 lectures documented! Even today, not all of them have been published, although they have been documented. So that is exciting, this huge achievement of presentation.

Q.: ''Did you ever say anything about his death?''

A.: No, I did not. Rudolf Steiner died at the beginning of 1925, and he had been seriously ill for at least two years before that. And the last six months, from September, the end of September 1924 until March 25, he is no longer able to move. And it's very interesting that he doesn't retire to his flat in Dornach, so to speak, but to his '''studio.''' He is a craftsman, he is a worker with his hand. Working by hand is the greatest thing for him. For the last ten years of his life he has been working with a wooden mallet and a chisel '''on large wooden sculptures'''. And he wants to lie at the foot of these wooden sculptures. And that's how he arranges it. And that's where he dies. "The craftsman". You could also give a whole lecture on this: "Rudolf Steiner, the craftsman". There are wonderful details. I showed this to the Landbau students in Dornach - this lock on the glass house, where he designs a special door lock with a blacksmith and somehow takes pleasure in it. The humour also comes through, with which he wants to emphasise, so to speak, that now you are crossing a threshold here. And you have to move the door handle here and push the door like this. You have to be quite awake. And on top of that, this door handle is forged in such a way that you can get terribly stuck and hurt terribly. And when the first eurythmists really got stuck there and complained and said, "Doctor, you can't do that! You're hurting yourself terribly," and then there's just a nice, smiling remark: "Spiritual people don't hurt themselves. Or walking up the Dornach hill in conversation with someone else and suddenly he says, "We have to go for a moment, I have a cherry stone here, I have to take it out now, otherwise the whole of Dornach will be limping tomorrow." These copycats, that corroded him, ticked him off that people adored him. He is a very kind and gentle man. And at some point, someone comes to the end of a lecture and brings a big gift and: "We adore you so!" And then it bursts out of him: '''"I don't want to be worshipped! I want to be understood!"'' That's when he really suffered. This can also be seen as a strange love-hate relationship, or a difficult relationship, perhaps one should say - a difficult relationship - Rudolf Steiner and his followers - or Rudolf Steiner and the Anthroposophical Society. It's never quite that simple. Yes. Let's go to bed now. You'll be back here again tomorrow morning. And now we need to find a few more people to clear away the tables to the front and back so that eurythmy can take place here tomorrow. (Applause)

==Theme-related reading suggestions==
- '''My Course of Life 1923 - 1925''', Rudolf Steiner, GA 28, <nowiki>ISBN 3-7274-0280-6</nowiki>;

- '''Aller Geistesprozess ist ein Befreiungsprozess - Der Mensch Rudolf Steiner''', Taja Gut, Pforte Vlg., Dornach 2003.

- '''Rudolf Steiner - A Biography 1861 - 1925''', Christoph Lindenberg, Verlag Freies Geistesleben, 1st edition 2011, <nowiki>ISBN 978-3-7725-0150-0</nowiki>.

- '''Rudolf Steiner and Anthroposophy - An Introduction to his Life's Work''', Walter Kugler, 24.08.2010, <nowiki>ISBN 978-3-8321-6138-5</nowiki>

- '''Goethe's secret revelation''', as Rudolf Steiner also called the fairy tale, formed the starting point for the development of anthroposophy (see below); Steiner's detailed reflections on this can be found, for example, in GA 53, p. 329ff and GA 57, p. 23ff. Rudolf Steiner's mystery dramas were also based on the fairy tale (lit.: GA 14). Source: Anthrowiki

- '''Friedrich Nietzsche, a fighter against his time''', Rudolf Steiner, GA 5

- '''The Education of the Child from the Viewpoint of Spiritual Science''' - lecture 1907, Rudolf Steiner, Weblink

- '''The Sleepwalkers: How Europe Moved into the First World War'', Christopher Clark, Deutsche Verlagsanstalt, 2013

- '''The Secret Science in Outline''', Rudolf Steiner, GA 13

- '''The Key Points of the Social Question'', GA 23

- '''General Study of Man as the Basis of Pedagogy'', GA 293

- '''Curative Education Course''', Twelve Lectures for Curative Educators and Doctors, Dornach 25 June to 7 July 1924, GA 317

- '''Camphill - Origin and Aims of a Movement, Karl König''': Stuttgart 2019 - Karl König Institut (ed.): 80 Jahre Camphill, Sonderheft des Karl König Instituts, 2020 - Karl König Institut (ed.): Kunst in Gemeinschaft - Gemeinschaft als Kunst, Sonderheft des Karl König Instituts, zu 80 Jahren Camphill, 2020, Source: AnthroWiki.

File:122apo.webp

2022-10-17T08:23:45Z

Odyssee:

The Apocalypse of John - 122. lecture by Wolfgang Peter

2022-10-17T08:20:48Z

Odyssee: /* To the film */

==Main Topic==
Through the 20th weekly verse of the Anthroposophical Soul Calendar we are reminded to connect with our destiny in ever increasing awareness and to recognise in what confronts us from outside - seemingly independent of ourselves - the work of our great I supported by our angel and to follow his beckoning.

In doing so, the path will always zigzag and, in addition to highs, will also present us with lows that are felt to be sorrowful, which will stimulate our everyday I to build our spirit self through conscious and deliberate work on the astral, which will come together on the New Jerusalem to form a rich spirit self world for all of humanity, if we do not allow ourselves to be lured by black magic powers in the direction of the soratic realm.

It is also already time to begin to devote ourselves to working on the etheric forces: A small step in this direction can succeed, for example, with the playful changing of our handwriting, which we can consciously individualise and transform into the expression of our real I.

==Key words==
[[Apocalypse of John - 122nd lecture by Wolfgang Peter#Welcome and introductory remarks to the 20th verse of the week 0:00:36|The 20th verse of the week continues the theme of the last few weeks with a great admonition: our ego would have to kill itself if it did not constantly receive the influx from the great spiritual world, the world-celebration]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Greeting and Introductory to the 20th Week 0:00:36|In our daily consciousness we experience only a reflection of our real being]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Welcome and Introduction to the 20th Verse of the Week 0:00:36|We encounter the I in its reality where we are actively active]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Welcome and Introduction to the 20th Verse of the Week 0:00:36|We are still very much dreaming in our sense perception]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Welcome and Introduction to the 20th Verse of the Week 0:00:36|With everything that flows to us through the senses, spiritual things also flow to us and with them, in the depths, our own being as well]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Welcome and introductory remarks to the 20th Verse of the Week 0:00:36|Every encounter can open up a moment of destiny for us]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Greeting and Introductory to the 20th Verse of the Week 0:00:36|At the latest in adolescence, enthusiasm should ignite in the environment]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Greeting and Introductory to the 20th Verse of the Week 0:00:36|We only recognise the double with the light of the real I]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Finding my true gift and recognising my real vocation, to which I can only call myself - example instrument maker 0:06:09|the learned skills are not always the real skills]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Finding my true calling and recognising my true vocation, to which I can only call myself - example instrument maker 0:06:09|finding my true calling]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Finding my true gift and recognising my true vocation, to which I can only call myself - Example instrument maker 0:06:09|recognising my true vocation: finding the source of our everyday self so as not to remain on a dying branch]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Finding my true gift and recognising my actual vocation, to which I can only call myself - example instrument maker 0:06:09|the real is that which is not yet there]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Less fortunate encounters with musical instruments can also give beckoning fates...0:11:06|Wolfgang's unfortunate encounters with musical instruments: heeding beckoning fates]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In the background of the 20th week's saying: desires and real will - what we really want comes to us unexpectedly, but we have to seize it in action 0:12:56|the differences between desires and real will]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In the background of the 20th week's saying: desires and real will - what we really want comes to us unsuspected, but we must seize it in doing 0:12:56|what we really want comes unsuspected]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In the background of the 20th week's saying: desires and real will - what we really want comes to us unsuspected, but we must seize it in doing 0:12:56|listening to the impulses in order not to have to "kill ourselves"]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In the background of the 20th week's saying: desires and real will - what we really want comes to us unexpectedly, but we have to seize it in doing 0:12:56|"I want to develop myself every day!" in this doing is the reality of our own I]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In the background of the 20th week's saying: desires and real will - what we really want comes to us unexpectedly, but we must seize it in doing 0:12:56|working out of the situation of lack into the reality of the I]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In the background of the 20th week's saying: desires and real will - what we really want comes to us unexpectedly, but we must seize it in doing 0:12:56|it is a matter of reviving the little I with every breath: it is not such spectacular things]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In the way we breathe, speak, walk, gesticulate, attack things, lies our real I: we can consciously change what is unconsciously going on, right down to the physical 0:16:13|our real I lies in the way we breathe, speak, walk, gesticulate, attack things: all that we are not normally so fully aware of]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In the way we breathe, speak, walk, gesticulate, attack things, lies our real I: we can consciously change what is unconsciously going on, right down to the physical 0:16:13|the characteristics of my gait: unconscious things can be consciously relearned and changed]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In the way we breathe, speak, walk, gesticulate, attack things, lies our real I: we can consciously change unconsciously expiring things up to the physical 0:16:13|the characteristic of my speech: do I show my real voice?]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In the way we breathe, speak, walk, gesticulate, attack things, lies our real I: we can unconsciously change what is happening consciously into the physical 0:16:13|in language the whole being can express itself and thus come into contact with the Other from person to person]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#On stage: with the role personality we absorb something of its essence and make it our own 0:19:37|On stage: integrate the characteristics of the role personality into one's own being and make something of it our own]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In everyday life: from encounters from person to person we take up something of the essence of the other and can make it our own through impulse - without copying it 0:21:53|in encounters between people: taking something from the other as impulse, but not becoming a copy]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In everyday life: from encounters between people we take something of the essence of the other and can make it our own through the impulse - without copying it 0:21:53|waking observation of the other: experiencing him as a whole in his form of movement]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In everyday life: from encounters from person to person we absorb something of the essence of the other and can make it our own through the impulse - without copying it 0:21:53|learning from each other, thus allowing the power of the I to grow and build up more and more resources]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Working of the life forces into the physical: Married couples can become more like each other over the years 0:24:06|creating into the physical: Married couples can become more and more like each other externally over decades of living together]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Letting the mind rest and simply observing: looking at previous incarnations via face and gestures in their movement 0:25:13|Letting the mind rest and opening the gaze: observing in the other how the I, for example, intervenes in gestures]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Letting the mind rest and simply observing: looking over the face and gestures in their movement previous incarnations 0:25:13|looking into previous incarnations: through the hands we think our destiny]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Letting the mind rest and simply observing: looking over the face and gestures in their movement previous incarnations 0:25:13|meeting and recognising each other on the exciting plane that brings together the gestures of the arms, larynx and collarbones]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Letting the mind rest and simply observing: looking over the face and gestures in their movement previous incarnations 0:25:13|the "enlightenment" demands to be able to wait and comes quite unexpectedly in a sudden impulse]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#recognising the I in its beauty: the outward expression of the individual being with all its experiences 0:29:15|becoming a community of humanity: beginning to learn now in the small encounters]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Knowing the I in its beauty: the outward expression of the individual being with all its experiences 0:29:15|the ugly can only be where the I cannot express itself]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Knowing the I in its beauty: the outward expression of the individual being with all its experiences 0:29:15|Beauty is there when the individual being expresses itself in the outward: nothing is accidental]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Knowing the I in its beauty: the outward expression of the individual being with all its experiences 0:29:15|harmonic incarnations, inner soul struggles: all experiences find expression in lives]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter|a converted sinner is dearer to the Christ than a man who has always been only good, for he remains on the old level]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Where the I works in life, it goes through ups and downs: with some they are outwardly visible, others wrestle in the heaviest struggles of the soul 0:33:24|when the I works on itself in life, it always goes through ups and downs]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Where the I works in life, it goes through ups and downs: with some they are outwardly visible, others wrestle in heaviest soul struggles 0:33:24|some go through heaviest soul struggles, others need outer obstacles to learn]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Where the I works in life, it goes through ups and downs: with some they are outwardly visible, others wrestle in heaviest soul struggles 0:33:24|always the diversions is the shortest way]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Fate leads us again and again into the situations in which we can develop still lacking strength 0:37:44|our weaknesses are challenged again and again until we have learned by our own strength]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Fate keeps leading us into the situations in which we can develop still lacking powers 0:37:44|the adversaries try to lead us around the obstacles, not our guardian angel]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Fate keeps leading us into the situations where we can develop still lacking powers 0:37:44|flagellating and punishing oneself does not solve the problem, but lowers it into the depths where the adversaries are]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Fate leads us again and again into the situations in which we can develop powers still lacking 0:37:44|of the desire to experience pain]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Fate always leads us into the situations in which we can develop still lacking powers 0:37:44|the greatest fate is the one that gives me a trial every day]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Fate leads us again and again into the situations in which we can develop still lacking powers 0:37:44|"Him I love who desires the impossible": the one small step]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#We can already take the first steps towards developing the spirit self on the New Jerusalem 0:43:18|building the great spirit self on the New Jerusalem: we can already take the first small steps]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#From our own fire held back and from mental slaps in the face we can gain forces for the I 0:45:08|holding my fire in check and thus transforming forces]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#From our own fire held in check and from mental slaps in the face we can gain forces for the I 0:45:08|Mental slaps in the face: what can I make of it?]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Sympathetic people: learning to look behind the sympathetic to the strange and picking up impulses from it 0:47:25|Sympathetic people: looking behind the sympathetic and finding the strange]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Sympathetic people: learning to look behind the sympathetic at the foreign and picking up impulses from it 0:47:25|very good friendships and yet often quarrels: I can take something from this]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In the relationship of animal and human enriching each other 0:50:45|learning from the animals in reciprocity]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#"Spiritual places" from which we can draw new things out of nothing are everywhere and in every moment 0:51:32|"Spiritual places" are everywhere I am awake: Impulses that can give me new things]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#"spiritual places" from which we can create new things out of nothing are everywhere and in every moment 0:51:32|every minute gives us opportunity to create out of nothing]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#The strangeness already begins in ourselves: what does my everyday consciousness know of my real I? 0:54:13|The strangeness already begins in relation to our own real I]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#The strangeness already begins in ourselves: what does my everyday consciousness know of my real I? 0:54:13|what is good for the melancholic]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#The strangeness already begins in ourselves: what does my everyday consciousness know of the real I? 0:54:13|What situations the sanguine should seek out]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#The strangeness already begins in ourselves: what does my everyday consciousness know of my real I? 0:54:13|The adversaries always try to take us away from our real I]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#The strangeness already begins in ourselves: what does my everyday consciousness know of my real I? 0:54:13|the doppelganger encounter: actually, my everyday person is totally unsympathetic to me]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#The strangeness already begins in ourselves: what does my everyday consciousness know of my real I? 0:54:13|a further step: we realise that we are also imperfect in the forces of life]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#The strangeness already begins in ourselves: what does my everyday consciousness know of the real I? 0:54:13|of the transformation of the life forces into the life spirit, the Buddhi]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Change life habits consciously and willingly and thus work into the life forces: Example manuscript 0:58:14|Working into the life forces: consciously willfully changing life habits using the example of the manuscript]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Changing life habits consciously and willingly and thus working into the life forces: Example manuscript 0:58:14|expressing the I in the manuscript]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Calligraphy: the meditative art of writing leads from inspiration to imagination 1:01:14|the art of writing]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Calligraphy: the meditative art of writing leads from inspiration to imagination 1:01:14|Calligraphies: expression of the group ego]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Calligraphy: the meditative art of writing leads from inspiration to imagination 1:01:14|Painting calligraphies: meditation in which inspiration becomes imagination]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Calligraphy: the meditative art of writing leads from inspiration to imagination 1:01:14|In Chinese: the characters come from above downwards, from heaven to earth]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Calligraphy: the meditative art of writing leads from inspiration to imagination 1:01:14|in Arabic and Hebrew: the characters come in from outside]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Calligraphy: the meditative art of writing leads from inspiration to imagination 1:01:14|in Western: I do it]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#A highly recommended exercise: playing with your own writing 1:04:49|recommended exercise: playing with your own writing]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#A highly recommended exercise: playing with your own writing 1:04:49|writing with a brush]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Ancient writings: from the spiritual seeing of the characters in inspiration down to the practical application in everyday life 1:07:17|new impulses in a culture: the most important thing is already there right at the beginning]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Old scriptures: from the spiritual seeing of the characters in inspiration down to the practical application in everyday life 1:07:17|the hieroglyphs were only allowed to be written by the initiates of the Egyptians who could also see the characters spiritually]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Old scriptures: from the spiritual seeing of the characters in inspiration down to the practical application in everyday life 1:07:17|the second level of scripture: the practical, the commercial]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Old scriptures: from spiritual seeing of the scriptural signs in inspiration down to practical application in everyday life 1:07:17|with the Egyptians earthly sensual things become symbols: bird Ba for the astral body]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Old scriptures: from the spiritual seeing of the characters in inspiration down to the practical application in everyday life 1:07:17|Depiction of the etheric body: figures with bent arms at the head stand for the fetching of thoughts from the etheric]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Old scriptures: from the spiritual seeing of the characters in inspiration down to the practical application in everyday life 1:07:17|Egyptian initiation: initiation into thinking]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#From ancient Egypt to our consciousness soul age: working on the sensation soul leads to transformation into the intuition soul - working on the consciousness soul transforms it into the imagination soul 1:10:53|to Living Thought]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#From Ancient Egypt to our Consciousness Soul Age: Working on the Sentient Soul Leads to Transformation into the Intuition Soul - Working on the Consciousness Soul Transforms It into the Imagination Soul 1:10:53|From the Sentient Soul Becomes the Intuition Soul]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#From Ancient Egypt to our Consciousness Soul Age: Working on the Sentient Soul Leads to Transformation into the Intuition Soul - Working on the Consciousness Soul Transforms it into the Imagination Soul 1:10:53|Transforming the Consciousness Soul into the Imagination Soul: Learning to Paint in the Soulful]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Painting in writing: a powerful contribution to the transformation of the astral, but one that presents us with new challenges from Ahriman through the machine age and demands a new individual impulse 1:14:38|Painting and its connection with the transformation of the astral]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Painting in writing: a powerful contribution to the transformation of the astral, but which, through the machine age, confronts us with new challenges from Ahriman and demands a new individual impulse 1:14:38|Writing can also be painting]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Painting in writing: a powerful contribution to the transformation of the astral, but which, through the machine age, confronts us with new challenges from Ahriman and demands a new individual impulse 1:14:38|at the computer: playing with Ahriman]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Painting in writing: a powerful contribution to the transformation of the astral, but which, through the machine age, confronts us with new challenges from Ahriman and demands a new individual impulse 1:14:38|Rudolf Steiner: machine writing disturbs the rhythm of the heart]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Painting in writing: a powerful contribution to the transformation of the astral, but one that presents us with new challenges of Ahriman through the machine age and demands a new individual impulse 1:14:38|overcoming the ahrimanic in writing in individual textual composition]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Finding mastery from limitation 1:19:12|we learn most where we have the fewest resources: Examples from painting]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Abstract art: of monkey paintings and artworks designed by the I impulse 1:21:58|abstract art: monkey paintings and paintings designed by the I impulse]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#abstract art: of monkey pictures and artworks designed by the I-impulse 1:21:58|abstract art goes out of the spatio-temporal world]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Our Way to the New Jerusalem: transforming the astral into individual spirit-self out of the free I and thus building a completely new soul-world 1:25:46|work on the astral is a prerequisite for the spirit-self-world on the New Jupiter]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Our Path to the New Jerusalem: transforming the astral into individual spirit self out of the free I and thus building a completely new soul world 1:25:46|On the New Jupiter we will live as ethereal beings]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Our Way to the New Jerusalem: transforming astral into individual spirit-self out of the free I and thus building a completely new soul-world 1:25:46|our spirit-self created by ourselves will enrich the soul-world as something completely new]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Our Way to the New Jerusalem: transforming astral into individual spirit self out of the free I and thus building a completely new soul world 1:25:46|the spirit self of the higher hierarchies is completely different: it was not created by a free I, but out of their spirit filling]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Our path towards the New Jerusalem: transforming the astral into individual spirit-self out of the free I and thus building a completely new soul-world 1:25:46|the small steps towards the spirit-self: e.g. transforming angry responses, not suppressing them]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Our path to the New Jerusalem: transforming astral into individual spirit self out of the free I and thus building a completely new soul world 1:25:46|seeing the other as enrichment]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Our path to the New Jerusalem: transforming astral into individual spirit self out of the free I and thus building a completely new soul world 1:25:46|The right spirit-self and its dark counter-image which we make a gift of to the soratic entities]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#The light spirit-self and its dark counter-image leading into the soratic world via the path of black magic 1:25:46|the path of black magic: striving for spiritual dominion over fellow human beings]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#The light spirit-self and its dark counter-image, which leads into the soratic world via the path of black magic 1:25:46|at the time 6-6-6]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#We have to get away from the classical scheme of good and evil: the efforts of the black magicians to lure us onto their path even now - and the way back is very, very arduous 1:36:34|getting away from classical good and evil]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#We must get away from the classical scheme of good and evil: the efforts of the black magicians to lure us into their path even now - and the way back is very, very troublesome 1:36:34|the soratic world: a perfect world in which everyone has their unchanging place]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#We have to get away from the classical scheme of good and evil: the efforts of the black magicians to lure us onto their path even now - and the way back is very, very arduous 1:36:34|soratic world: essential decisions are already made during our earth evolution]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#We must get away from the classical scheme of good and evil: the efforts of the black magicians to lure us onto their path even now - and the way back is very, very arduous 1:36:34|walking black magic paths and seducing others to follow them consciously or unconsciously: the way back is very far and full of power-sapping resistance]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#The heavy legacy of abuse: from victim to perpetrator - or transforming the powers and strengthening the I 1:41:45|victims can become perpetrators]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#The heavy legacy of abuse: from victim to perpetrator - or transforming the powers and strengthening the I 1:41:45|suffered abuse: Passing on Suffering or Strengthening the I with the Tremendous Powers Contained Within]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Connecting our everyday consciousness more and more with our great I: Do we manage to seek out the challenges in which we grow by our own strength? 1:45:25|the healthiest path of development: to seek by my own strength the challenges by which I grow]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Connecting our everyday consciousness more and more to our great I: Do we manage to seek by ourselves the challenges in which we grow? 1:45:25|We shape our own destiny, but the detours that lead to the goal are not predictable]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Connecting our everyday consciousness more and more with our greater I: Do we manage to look for the challenges in which we grow by our own strength? 1:45:25|carrying into our earth-consciousness the consciousness of the great I]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Connecting our everyday consciousness more and more with our great I: Do we manage to seek out the challenges we grow from by our own strength? 1:45:25|"Who is stronger, me or I?"]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Connecting our everyday consciousness more and more with our great I: Do we manage to look for the challenges in which we grow by our own strength? 1:45:25|letting our ego grow bigger so that it takes more and more into its shell: rejoicing in a fulfilled, beautiful life of the neighbour]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Connecting our everyday consciousness more and more with our great I: Do we manage to look for the challenges in which we grow by our own strength? 1:45:25|becoming more aware in the future that we are doing "it": to grasp what our real I and our accompanying angel want]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Transforming the soulish, the ethereal and the physical: our development to the spirit man at the end of the cosmic stages of development - Part I 1:52:51|Transforming the soulish and ethereal and spiritualising the physical]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Introduction to Explanation - Physical need not be material: making traces of nature elementals visible 1:53:33|Physical is not the same as material or mineral]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Introduction to Explanation - Physical need not be material: making traces of nature elementals visible 1:53:33|Elementals have a physical body that is not material: a woodcarver can get the portrait of a root dwarf out of the root]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Transforming the spiritual, the ethereal and the physical: our development to the spirit man at the end of the cosmic stages of development - Part II 1:55:41|Towards the spirit-soul astral world on the next cosmic stage of development? Or to the counter-spiritual, dark astral world?]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#transforming the spiritual, the ethereal and the physical: our development to the spirit-man at the end of the cosmic stages of development - Part II 1:55:41|the seven Kabirs in Faust are "the gods of becoming"]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#transforming the spiritual, the ethereal and the physical: our development up to the spirit man at the end of the cosmic stages of development - Part II 1:55:41|the eighth (Kabir) that no one has thought of yet: ready to build a new world up to the physical]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#transforming the spiritual, the etheric and the physical: our development up to the spiritual man at the end of the cosmic stages of development - Part II 1:55:41|Rudolf Steiner has repeatedly expressed in hitherto unique clarity the great spiritual task of man and his goal]]

==To the film==
{|
|-
|[[File:122apo.webp|250px| link=https://www.youtube.com/watch?v=urK4f7O13Zc]]<center>- 122nd episode -</center>||
|}Find more lectures from the Apocalypse of John by Wolfgang Peter here: [[lecture Series Apocalypse of John by Wolfgang Peter]]

==Transcription of the 122nd lecture (by Ghislaine and Susanne on 23 August 2022) ==

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=36s Welcome and introductions to the 20th verse of the week 0:00:36]===
And here we go. Dear ones, I welcome you warmly to the 122nd lecture on the Apocalypse. Now I have to be very careful not to lose count, a little bit up or down. In addition, there is '''the 20th verse of the week'''; '''it continues''' '''the theme''' that we have always had '''now,''' '''but''' '''a very great admonition''' is now inside, at least that is how I feel it: <blockquote>This is how I first feel my being,

"Being far from the world.

In itself, extinguishing itself

And building only on its own ground

'''In itself, would have to kill itself'''.</blockquote>So that means, our little I, '''our ego'', if you will, '''''<nowiki/>''would have to kill itself''', '''if it did not constantly get the influx from the great spiritual world'', thus the impulses, '''the world-keynote''', of which we have spoken. So, the real spiritual, our own spiritual - also from our real I - comes to us from outside. And the question is, to what extent we can internalise that and '''to what extent we can lift it into consciousness'''. '''If not, we are actually spiritually deadened''', basically. So we would then come in a direction which, yes, is ultimately related to the soratic entities. Then, in the extreme case, we would be completely '''cut off from our real I'<nowiki/>'' and would only have this little bit that we have today '''''<nowiki/>''in our''' normal '''day consciousness'''', which for most of us really fills the whole consciousness at first; but '''our real being'''' is not to be found in there, or only to a limited extent, as an image, '''as a reflection'''. - in any case '''not in its reality'''. In its '''reality''' we always experience it '''where we actively encounter the world'', go towards it, basically, and deal with the world in an active way, that is, with the world outside.

Whereby this '''acting''' is in the broadest sense. It is also in the way I look at things, the way I listen to things, to people, to animals, to the sounds of the wind, because, all this requires an active will process, in truth, if we really want to grasp it consciously, what is coming towards us. Because in truth: '''we dream''' yes '''quite strongly''' also '''in sensory perception'''. We are not really fully awake inside. You notice that immediately when you try to remember: What was it all about? Then you realise ''what you didn't see consciously.'' It's gone. It flits through consciousness for a second and is gone. We don't really grasp that at all. But in this whole stream of the sensual world, which we experience with all our senses... Rudolf Steiner speaks of twelve senses that we have. What flows towards us also flows towards us with the spiritual. We only have to learn to recognise it as such. But that is precisely not this weak reflection that we have in the momentary sensual experience, but '''the deeper''' that is behind it. '''And with that, our own being also comes to meet us''. And in every encounter '''''<nowiki/>''a moment of destiny''' can open up for us in that we take hold of what we encounter and make something of it. And that can be every look at a flower, a stone, wherever, the encounter with an animal, with a plant, with a human being - of course especially there. But '''all that brings us closer to our real being''. That is very important.

And leading us there, slowly leading us there, '''begins in school''' actually '''at the latest from puberty''', where one takes care that - one can no longer say ''children'' - the young people, do not always occupy themselves too much broodingly with themselves, but that they '''ignite''' their ideas, their enthusiasm, '''their capacity for enthusiasm'' that they have, '''''<nowiki/>''in what surrounds them''', in the world out there. If they are completely within themselves and '''only concentrate on their moods, their lusts and desires'', then they are basically cut off from their real spiritual. '''Then they see at most that''', '''which''', well, is mainly '''fed by the double''' or other '''things'''. And '''you can't''' recognise '''him''' in his true form if you don't also have the other perspective.

The double reveals itself for what it is - '''in its true''', real '''shape'''' - only there, '''where I''' can '''illuminate it with the light of the real I'''. And '''for this''' '''I''' must actually go out into the world, basically, '''really occupy myself with the world''' and with the very encounters that are daily to me '''and absorb them awake'''. That is now the great '''task of our consciousness soul age'''.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=369s Finding my true gift and recognising my actual calling, to which I can only call myself - example instrument maker 0:06:09]===
And that is, I think, for many, many people today still very, very difficult to imagine, because, I think, '''most people will think''': "Well, what I experience inside of me, '''what''' '''I''' times '''think about myself''' or what, that is already my real I, '''that is I'''. I would like this, I have such and such preferences, '''I have learned such and such skills'''." Now I say "learnt" deliberately, although it is not yet the question whether '''these are the real abilities''' '''are'<nowiki/>''' that lie within one. Perhaps they are behind it. Someone, I don't know, may have learned to be a carpenter, outwardly, but that is not at all his real impulse behind it. He learned it because nothing else offered itself'' or something else. '''But''' perhaps '''it helps''' '''him''' to deal with the wood; then it can be interesting to '''find his true talents'''. Maybe he will say at some point: "Well, actually I don't know that I want to be a carpenter, but I want to be an instrument maker. That's it, because music moves me so much inside, but I don't want to be on stage somewhere with it or stand among people with it, but my passion is building instruments." Then perhaps I already have quite a good preparation for it through the carpentry trade that I learned and '''only later realise''' what '''my actual calling''' is, '''to which I call myself'''''<nowiki/>''', in truth. No one else is calling me there.'''

And we are often in life, often a large part of our life perhaps... it is certainly like that for many people, in, I say, in "'''jobs'<nowiki/>''', which are not their real calling and which of course serve to maintain life and earn the money that is necessary for that. And that's what we need. And '''you often have to make compromises, but''' '''it is necessary,''' '''to find yourself,''' '''that at some point you grasp this core''', that you '''recognise''' it. - and that happens '''from the opportunities that come to you'''. So, for example, someone who has started the carpenter's trade or perhaps has practised the trade for a few years: perhaps he meets some instrument maker or what. '''And that's suddenly the great epiphany'': "This is what I really want." And at that moment you know it: "This is what I really want." Then if I keep at it... I mean, there's such fleeting enthusiasm sometimes, "Ah, that was great to do." And then after a week I'm already "fuck it" again, then of course it wasn't. But it can be. And if I then just take it and actually put all my energy into it and do it, because I want to build instruments, good instruments. '''''<nowiki/>''And the money just comes by the way''. But that's not the motivation, not the real motivation. I do it because I want to do it as well as I can somehow, to give an artist the possibility to put his musical expression into it - and that is possible with a good instrument in a different way than with a, well, average instrument, let's say. So, that's how life goes. But then we '''find''' that which is '''the''' '''source of our everyday ego''' in the end, but if we '''stop at the everyday ego alone''', then '''it is''' basically '''on a dying, descending branch'''. Then life just lives along somehow, but not much develops inside.

And our spiritual I, the spiritual reality... I think I've said this many times: ''The real is that which is not yet''. I can't measure that physically - not at all. That is my next impulse to do something. Then I realise something. And '''in the moment it is there, it actually already dies out, actually already dies''. It's already waiting for the next impulse that's inside. So, now with the instrument maker, '''''<nowiki/>''with the next move'<nowiki/>'' perhaps, that he makes. And with each ''something dies out, at last a great instrument dies out'', but that is then finished. At that moment, he can hand it over to the musician and he can enliven it with his playing. But as an instrument itself, alone, it doesn't live on, it lives on as long as he works on it. As long as it is in the process of becoming. And then perhaps it will be taken hold of on a higher level by the musician who plays it, who handles it properly - and which then will certainly have a beneficial influence on the instrument.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=666s Less fortunate encounters with musical instruments can also give fortune winks...0:11:06]===
If someone just kind of noodles over the whole thing, then he probably ruins it and damages it somehow. He doesn't have to tear off the strings and so on, which could still be replaced, but... I have to confess right away, I'm not speaking from my personal practice. '''My encounters with musical instruments have been rather unfortunate, although I love music deeply and am unfortunately not musical at all''. I think I am preparing something for later, in this incarnation it will only be possible in a very, very reduced way. I take great pleasure in it, but the ability doesn't go along with it. But in any case, the encounter with the two musical instruments I had: the recorder at school; I didn't manage to bring out more than one tone, no matter which holes I closed or didn't close, it was always the same wrong tone. The end. So I was mercifully released from that because it was just annoying anyway. And the next thing was, I got a guitar. I had it for one day. It was hanging behind the door - and then I opened the door that same evening with a bit of a bang, it made a noise, and the neck of the guitar was off. And then I thought to myself, "Well, so with the musical instruments, that's not yours." I let it go, because it was a pity about the instrument. So that's how it can work. There are also hints that some things, where you get the idea, "I have to do that", don't work out. And '''''<nowiki/>''then you should also pay attention to the hints of fate'', that maybe that's not the right thing to do.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=776s In the background of the 20th week saying: desires and real will - what we really want comes to us unexpectedly, but we have to seize it in doing 0:12:56]===
But these are '''the differences between the desires'' that one has, '''''<nowiki/>''and the real will that is behind them'<nowiki/>'' - the real creative, where you really go your way. And we are often like that because of what we see... we see something: "Yes, that's great, I'd like to do that too." But that's completely external, that has nothing to do with it. The point is, ''what we really want, that really comes quite unexpectedly''. At a certain moment in life, something comes across you or I see something in a shop, for example, the musical instrument, and then I say, "I want to learn that." It works for him. It didn't work for me, but it works for him and he starts to play it and that's his total passion, that's what he actually lives for. And he does the rest on the side, somewhere. So, it can be quite interesting.

And that's why it's so ''important to listen to these impulses''. Then we '''avoid''' that we '''actually have to kill ourselves''' within ourselves, because if this influx doesn't come, then... Our '''Viennese poet Nestroy''' '''would say''': he vegetates. "He's a vegetable. He lives, but he does not really live his life. He is physically alive, he has his sympathies and antipathies, but he doesn't have this strong '''impulse''' or he doesn't feel it so strongly: '''"I want to develop every day!"'<nowiki/>''' You don't have to say it so directly. I mean, the musician, when he grasps this and with every time he plays, when he just rehearses with it, he takes such a step. And there '''is the reality of one's own I'' inside, '''''<nowiki/>''exactly in this doing, every day the grasping''. And perhaps because he still has to have another job at the beginning, he gets up at five o'clock and plays for an hour, simply to become more and more familiar with the instrument. It's often a long way.

Because, there are '''artists'<nowiki/>'' who are great, who bring it '''''<nowiki/>''as an investment already from a previous life''', '''thereare also others''' who bring it '''from a deficiency situation''', precisely because they lack the ability to grasp it and know: '''"Now in this incarnation I want to work on it."'''' That is, they may not know it consciously yet, but they do. And '''that is the reality of their I'' that is inside. So that's - at least that's how I see it - a little bit as the background of this 20th week saying. I'll read it again:<blockquote>''This is how I first feel my being,''

"Being far from the world.

"In itself, extinguishing itself

"And building only on my own ground

'''''In itself, would have to extinguish itself''.'''</blockquote>So, '''this "in itself" just now goes to the little I'<nowiki/>'' first of all: '''''<nowiki/>''And that therefore belongs to be revived day by day, hour by hour, minute by minute, with every breath'<nowiki/>''. And we can.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=973s In the way we breathe, speak, walk, gesticulate, attack things, lies our real I: we can consciously change what is unconsciously going on, right down to the physical 0:16:13]===
We can. '''It's not such spectacular things'<nowiki/>''. Nobody has to become a virtuoso on the violin or anything like that. It is in the way we breathe, in the way we speak, in the way we walk, in the way we gesticulate, in the way we attack things: with what delicacy or with what force or whatever. ''Therein lies our real I''. So basically '''''<nowiki/>''in all the things that we are normally not so fully aware of''. Because, who knows exactly how they are walking. Who has a clear awareness of how he walks, what the '''characteristic of his walk''' is? We learned it as a child, in the phase where we don't yet have this I-consciousness, that is, in the first three years of life, where everything is basically already laid out. The rest then follows, except - '''unless I begin it quite consciously'', to '''''<nowiki/>''relearn''' walking, '''to put it on a higher level'''. It can be in different ways, I don't know, for example, that I try it as a dancer or something like that - or try it in eurythmy. Then the movements become different. And there I am with the consciousness. I am consciously acquiring it. I am actually doing something '''that I do unconsciously as a child'': With at least a certain consciousness, I learn it anew. And '''then the whole characteristic'' of the gait changes and all that. And this is now no longer something where something works unconsciously, but now I can raise it to consciousness. I mean, the child in the first three years of life, when it begins to stand up and so on, its real I is also working inside. Only the child knows nothing about it. And later, in our everyday consciousness, we don't know anything about it either. But '''''<nowiki/>''the real I has a massive effect insideand thus builds into the physical body'' that we get a very specific way of walking and so on.

'''The language''', which comes next, gets a '''very specific characteristic'''. But I can modify it later, work on it; I can then bring out - often consciously - what is inside the language. When I listen to so many people today, I think to myself: '''The voice you show me, the voice you let me hear, is not yet your real voice''. It is only a shadow of it. It's still very, very hidden." So, '''''<nowiki/>''few people'' today, I have made the experience, dare - but this happens unconsciously - '''dare''' to really put their '''whole being into the language'''. The result is a kind of sober, relatively unshaped speech; yes, for external communication, to communicate something, that's enough. But '''for a contact from person to person'', where it really goes from the innermost core to the innermost core, that is not enough. Language, for example, is an important means that can help: a carrier of this impulse. '''''<nowiki/>''In language, the whole being can express itself'', the very individual being.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=1177s On stage: with the role personality we take on something of its essence and make it our own 0:19:37] ===
And when I speak it myself like this, now this is not artificial language or anything. You know, now '''in the lectures''' or what, '''I also don't use any special artificial language''. I use the Viennese dialect, I am sometimes clearer, sometimes less clear, but I still try to be completely inside. It's different on stage, you have to make it bigger. But even '''''<nowiki/>''there''' one must actually '''be completely inside - and at the same time''' but '''also serve the role'''. That is a very interesting moment. And that only works if you, so to speak, integrate this '''characteristic of the role personality into your own being''', but '''make something of it'''. And therefore every actor, if he plays the role well, will play it differently than anyone else. And yet it will be true to the role. So, that's quite interesting. It's both. And '''you take something with you just for your I''' through that too and appropriate it, in the truest sense of the word, in the sense of '''making it your own'''. And you carry something of that with you, you carry something of that with you throughout your life. And it's the same with the walk, for example on stage. The first thing I notice when I rehearse a role is: "You're walking differently now. Aha, now it's starting to get interesting." So, '''the text has taught me to walk differently, and from that I slowly realise what the role actually is'', what it's really like. '''''<nowiki/>''The sentences'' that are in there don't interest me at all in the beginning. I simply speak them, but I try not to brood over them, but '''I let them work''' in me. It's just something, a text, it came to me, it's my fateful event, so to speak - even if I myself said I wanted to play it. It doesn't matter, it's still my fateful event, it comes towards me and it does something to me. And at the same time it happens in such a way that I internalise it and take something of it with me and at the same time serve the role. So it's quite interesting.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=1313s In everyday life: from encounters from person to person we take something of the essence of the other and can make it our own through the impulse - without copying it 0:21:53]===
And '''but it is also like that in the encounter between people''. The very important thing: you take something with you from the other person, '''''<nowiki/>''you actually take the whole other person with you'', you become richer in your own being by simply taking this impulse now as an impulse, seizing it and making something of your own out of it. '''That doesn't mean that you become a copy of the other person'', not at all. I mean, then it is a sign that one has not internalised it, but has actually externalised it, basically. You more or less outwardly imitate something: "Oh, that's so chic, the way he walks. That's how I try to walk too." It's not that. It's actually about '''''<nowiki/>''observing the other person''... but with such a broad awareness (''Wolfgang makes a wide movement with his hands)'', not: ''How does he put his fingers or something'', I would never think of that, but I try to '''experience him as a whole in his form of movement''. And that begins to speak to me and work in me. And I take hold of that and suddenly realise: "Aha, '''''<nowiki/>''by really following that inwardly, I take something of it with me - and yet it becomes my own'''." But I found something new. And so we are constantly giving each other suggestions in truth. And these are things where I fear so little conscious attention is paid today. '''We can learn so much from each other'', take so much away and we become richer, because it is always an impulse '''from which our own I makes something''. And it grows from that. "It grows from that". Not copying, not simply taking over one to one, but taking the impulse, seizing it and making something out of it yourself. In this way, the dimension, so to speak, grows more and more. '''''<nowiki/>''The power of the I becomes greater and greater, the power over oneself''. One simply has '''more resources''' at one's disposal - in one's soul, in one's life forces, yes, even quietly into the physical.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=1446s Working of the life forces into the physical: married couples can become more similar to each other over the years 0:24:06]===
One can sometimes see this; '''whereby it'<nowiki/>'' then goes more '''''<nowiki/>''into the outer''', but it can nevertheless also be very inner. '''Couples who become more like each other as the years go by''': When they have been married for thirty, forty, fifty years like that, there is a certain resemblance. But it's not - if it's going well - not as simple as "one picture is like the other", but you notice that there's a community right down to the physical, '''right down to the face''. There is something that one has accepted, but '''made one's own''', really made one's own. And that is especially exciting '''when the two partners were actually very different when they were young''' - and '''nevertheless''' a certain '''rapprochement''' comes about. Perhaps you often have to look more closely to notice that. But it is quite interesting.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=1513s Letting the mind rest and simply observing: looking over the face and gestures in their movement previous incarnations 0:25:13]===
So, in these traces you can really see in the sensual reflection, so to speak, '''how the I intervenes and does'''. You just have to open your eyes to it. You have to become awake. '''A little''', how shall I say, '''let the mind rest'', not immediately judge anything, but '''''<nowiki/>''simply observe''', with a little wide focus - and '''let it work''. It is not the finished picture that I see in front of me, but '''the face in its movement, the gestures in their movement. That's what makes it. I think I've already told you this several times: Rudolf Steiner often received suggestions to '''look''' in a previous incarnation of a person, from the gestures, from the movement of the hands. There is so much there. Because we really do think with our hands, with our gestures above all, or also how we grip... in a somewhat weaker form, of course, also through the step - but '''especiallythrough the hands we think our destiny'''. It's inside. So basically, if you could read the gestures over the whole life, the whole fate of the human being lies within. And you can also... in a single moment it can come to light. It may only be a hand movement, but it contains the whole fate. So, '''you don't have to follow it from childhood to the highest age'', it can be '''in a single movement'''... that '''can be the trigger''', that it clearly shines, what it is. Or the way one pronounces a certain word, it can be inside that. It's the little gestures we make. It's all connected. ''

It is very strongly connected: '''the''' '''gesture with the arms''', the '''larynx''', that's where it really goes, the '''collarbones''' there towards the larynx, '''that's a level that belongs together'', belongs together very, very strongly. ''(Wolfgang shows with his hands the connection between larynx, collarbones and arms.)'' So, '''''<nowiki/>''to meet each other on such a level, there is an infinitely exciting field, something to discover''. And you don't have to go there with the intention: "Well, I'm going to take a close look at him now, then tomorrow I'll know where he comes from, which incarnation he comes from, where he was". I actually have to forget that completely. I'm usually enlightened when I don't even think about it, but am simply fascinated by the way he uses his fingers, his hands - and all of a sudden, shhh, it's like a ping, an impulse. So, ''you have to be able to wait''. You have to go there without any particular purpose, without ''I want to know now''. If I go there, "I want to know now, who was he", then nothing comes out. That's even better. '''Or''' it comes out '''a fantasy of your own''' - and you can play out your fantasy to the hilt. The greatest robber stories come out of it, which are everything but true. That is "pure deception". So the best thing is really to be able to wait. And '''the characteristic of these real insights''' - is that suddenly, when you don't think about it at all, you suddenly get the impulse "from a single movement or a single word" that someone says. Out of such little things, actually. And just then, "when you don't suspect it at all". Maybe you thought to yourself ten years ago: ''I'd like to know where he comes from'' - but you didn't. Then one has completely forgotten about it; again, sometime and sometime, shhh, '''the impulse comes - and it's there'''.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=1755s Recognising the I in its beauty: the outward expression of the individual being with all its experiences 0:29:15]===
And '''this will''' '''become more and more important''' for the future '''if we really want to become a community of humanity''' - and in a way we should. Because then we will simply... at the latest, yes, in the next cultural epoch, earlier it will probably only be in individual cases, but then we will come so far that we can really speak of a humanity - and '''where we feel''' so '''connected''', basically, really '''with all people'', in a certain way. And '''''<nowiki/>''we can learn that now'''. We can now learn the first impulses in '''the small encounters''', so to speak, that we may have in our close circle. But it can also be with someone you only meet in the tram, and we are fascinated by their attitude or the way they walk or something else. It can be something like that. So, it's a great virtue to simply '''look at it''' without prejudice and to, how shall I say, enjoy seeing it. Even if it is perhaps, in inverted commas, an '''''<nowiki/>'''ugly'' person - just so under the classical categories. In reality, there is nothing ugly. '''''<nowiki/>''The only ugly thing is where the real I does not express itself in the countenance, in the movements and so on''. That is ugly. But according to external standards, this can be a person who is considered beautiful, even and well-formed; that is, well-formed in terms of shape. Can look like that - and still lack the strong impact of his very special individuality inside. He is the type of the beautiful, so to speak. And a person can actually have many wrinkles on the outside at first glance, be ugly, have a crooked face and anything else - and if you look closer, you can see the beauty of this face, because his I, his being, is really expressed inside. So, that puts all external concepts of beauty into perspective. '''Beauty is there when the individual being expresses itself on the outside,'' even in the struggles he may have gone through. '''''<nowiki/>''When the outward is ugly, perhaps many life struggles'' show themselves in the incarnation, perhaps also in a previous incarnation. And then you see this struggle, this, so to speak, struggle to bring out his form. And then all the struggles are actually also written on his face; just perhaps from the earlier incarnation - and they express themselves. So, "nothing is in there by chance".

Only where there is a "model face" that is like a "dozens face", but is considered beautiful, then it can be that only a few traces of it are "visible". One can distinguish. But of course it can... Not so that now people say: "Oh, "if someone is really beautiful", well, he's not an individuality, he hasn't worked on himself". That's not true either. It could also be that this is exactly what lies within his being. Then it expresses itself in the fact that in a previous life he '''once had a very, very harmonious incarnation'' somewhere, where also soul-wise everything in that life fitted, somewhere. All this is not coincidental. '''''<nowiki/>''All this is not coincidental'''. And it doesn't mean that in the next incarnation he will be beautiful again. Maybe in the life where he is very beautiful or what, he has '''many inner soul struggles''' - and these '''will express themselves in the next life''. And then it may not look so beautiful by today's standards, the countenance. But '''it will''' perhaps in a certain way '''look wise through the experiences he has had'''.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=2004s Where the I works in life, it goes through ups and downs: with some they are outwardly visible, others wrestle in the heaviest struggles of the soul 0:33:24] ===
Because, as you know, we have already spoken about this, '''the real experiences'<nowiki/>'' that we make '''''<nowiki/>''are''' often also '''connected with suffering, with pain, with obstacles, with mistakes, with misconduct''', which, however, are nothing bad in the big picture. I mean, how can I say it, the Bible says, and especially the New Testament says it very clearly, that '''Christ prefersa converted sinner'<nowiki/>''' - in the sense that he has found his way - "than one who has never done anything in his life". But he never really did anything good or anything special, he was always just a good boy. So, "that alone is not enough for anything". That is to say, '''''<nowiki/>'''he remains on the level'' basically - or almost on the level, it doesn't quite work anyway, because at the moment ''when one has an I, it doesn't work completely without development'', but it can be smaller or larger. But if someone develops little, then he will do nothing good, nothing particularly good, nothing particularly bad, he will just be good, live his life, take care of his family, with moderate enthusiasm perhaps - or still, it is just part of his duties, he just does it - but it is a life that goes through no ups and no downs. So '''''<nowiki/>''a life in which the I works on itself always goes through ups and downs in some form or other''.

'''This need not be''' outwardly, '''outwardly visible''' at once. So that doesn't mean that one stroke of fate after the other... ah, accident and again the next brick already falls down and then another illness comes and then the wife and the second wife and the third wife leaves you... It doesn't have to be that dramatic. '''Outwardly, life can often go quite wonderfully''', '''but inwardly''' he has '''the most difficult battles of the soul''', because he struggles with himself, because he notices, for example, "Oh, there are so many dark things inside me. And I often notice it in little things. I may not have had anything spectacular go wrong, but still, I notice that there and there and there... I'm dissatisfied with it. '''It's not living up to who I actually am''." And that can weigh you down, but then you have to go through it.

And '''others need'<nowiki/>'' just '''''<nowiki/>''the outer obstacle''' for that, where they then perhaps completely miss the mark and really do something bad. So up to murder or whatever. All of us sitting here in this room or even with you outside, '''all of us have already committed murders in some incarnation''. There is not a single person who has not gone through that - and done all kinds of gruesome things. We all have. You only have to go back a little further into the past, then definitely. And yet it's not an obstacle to getting on the right path, to getting on the right path. The path is a diversion. Always. '''Always the diversions is the shortest way''. And that can zig, zag, zag, go back and forth, there a nonsense, there a nonsense, there a very bad thing, there, well, not so bad, there again a capital bad thing, but eventually you find it. At some point you find it. And one has learned from each one, in truth. Learned from each - or '''''<nowiki/>''with each stumble is the chance to learn''. That is the important thing. So, please, don't '''dwell on the weaknesses''' you have, on the mistakes you've made, knowing "Ah, if I get into a situation like that, '''I'd surely make that mistake again'''." Yes, maybe! I might make it ten more times - and fall in. "But the eleventh time I've got it. Even if it's only in the next incarnation but one. But then I'll have moved on.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=2264s Fate always leads us into the situations where we can develop still lacking powers 0:37:44]===
And I mean, of course, the other way around, that doesn't mean, ''Well, every weakness I have, it has to come out and I have to make every '''mistake''' the same.'' But '''if it happens, it happens'''. And that's a push that gives me the drive again - at least in depth - "Grrr, you've got to go on, try again, try again, try again." And, guaranteed, one always comes back to a '''similar situation that challenges this very weakness again''' '''Fate leads us there'''. And if we are too good, so to speak, then - because the adversaries help us - then we go around it, then we go around again exactly where this could happen. And with that, however, our development is slowed down. So, '''it's not our guardian angel who then leads us around and says: "Well, look, you could do something stupid there, go that way"'''. (''Wolfgang is hinting at a way out of this.'') '''No, these are the adversaries right now''; but '''''<nowiki/>''the guardian angel helps us to get back into the situation'' - and in the hope '''that this time''' we will learn '''to deal with the situation properly by our own efforts''. But not to simply bypass it. That's not coping with these forces, that's shirking them, yes, how shall I say, cowardly shirking them. It's that kind of being good, which is not the point. '''''<nowiki/>''Doing good does not always mean being good''. Not at all. Not at all.

And that's why I would like to appeal to... so, '''not to flagellate and punish yourself''' all the time. It is of no use either. In the Middle Ages, it was so common to flagellate oneself then: because one had some bad thought, I flagellate myself every evening and feel the lust, in truth, because that can be very pleasurable. It hurts a lot, but it is well known that lust and pain are very close together. Very close together. It can change from one moment to the other. Even in torture situations, it can turn into a lustful situation for the tortured person. So it is quite paradoxical. And since '''with these self-flagellations''' - or similar things - '''it''' is then '''downright pleasurable to experience the pain'': "Oh, how great I am!" But that doesn't help anyone. '''''<nowiki/>''With that I have done nothing, nothing to stop the cause of it'''. Not really. I have at most '''perhaps''' now '''laid a path''' for myself that I now perhaps avoid doing it for the next few years and, yes, look '''that I give a wide berth to the next temptation'' to do it again''. So that means I see it coming, but I just manage to close my eyes and pass by. '''That doesn't solve the problem, quite the contrary'''''<nowiki/>'''. Quite the opposite. '''Then it is in the depths''. ''At the bottom the force becomes stronger, the force that drives me there. '''These are the adversaries'''. That is then the Lucifer or the Ahriman, whatever, depending on what it is about, but whose forces grow in secret, '''in the''' '''dark''', so to speak. '''That's where they grow.''' And then we don't cope with the problems, we go around them. So, '''to take fate upon oneself''' means, when such a situation comes, '''to face it''' '''again and then try to deal with it''' '''better'''. There is no way around it. That is the test ultimately of it. And that guides our destiny, if it means well with us; but then it does not mean that it spares us these trials.

Basically, ''the greatest fate is the one that gives me a test every day''. It doesn't have to be such a major one that I'm laid up for the next ten years. But how big the hurdle is depends on my nature anyway, because our I - with the help of our angel - is so wise that it only ever expects of us what is manageable.

One step: '''"I love the one who desires the impossible."''' To desire the impossible is to take a step beyond one's previous possibilities. One step. Even if it is a very small step. It doesn't matter at all. That is where our I is. '''Our I is always active where it makes the impossible possible''. So that which one has never managed before, which was not yet in the realm of one's abilities, to bring that down in such a way '''''<nowiki/>''that I will manage it someday'''. Then I took this step - and even if I need five attempts, ten attempts, perhaps even ten incarnations, it doesn't matter at all. '''The perspective out of the spiritualhas this huge expanse''' and this huge expanse that goes, yes, '''ultimately over the whole seven cosmic stages of development''.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=2598s We can already take the first steps towards the development of the spirit-self on the New Jerusalem 0:43:18]===
You will now rightly say, "Yes, '''but the I actually only''' '''came'''' in the middle, that is, now '''during our earth development'''." But '''we work up everything that is before, and make everything our own''' that we had before as a gift... '''that was prepared as a gift for us''', so that we can incarnate on earth as we are today: So, on the '''Old Saturn''' the '''physical body'''. On the '''Old Sun''' the '''Etheric Body'''. - The sun and the etheric body are very strongly connected, they also have a meaning for the future, when we will unite with the sun again, then we will live inside in the etheric.

Then the '''old moon'<nowiki/>'', the '''''<nowiki/>''astral body, from which something new will emerge, our spirit self'', where we basically build our own astral world, at first a small one, but one that is becoming larger and larger - and we '''as humanity together''' '''build''' a '''spirit self world'''. So an astral world created by human beings. '''This is the New Jerusalem''' that is being spoken of. That will be the actual element, this New Jerusalem - or this New Jupiter - of the next cosmic incarnation of our Earth. So there it is above all about this '''soul world''', '''which is already in part'''... as far as human beings have just created it - have taken on the '''character of the spirit self''' - and where human beings are the ones who have creatively realised this anew, out of nothing, '''through the small, little, tiny steps that we are already taking now.'''

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=2708s From our own fire held back and from mental slaps in the face we can gain strength for the I 0:45:08]===
'''With every step we take, the very first thing we do is work on our psychic'' somewhere. If we manage, yes, for example, not to strike immediately out of an outburst of anger, but, yes, '''''<nowiki/>''I do feel the anger'' boiling, '''but I manage to hold back''. Also: maybe I only shout once, but I don't slap the other person right away, well, then it's already '''''<nowiki/>''a step''', then I '''have already transformed some of the power'''. And in the end, I will feel that there is an impulse that I don't like, I see that what comes towards me from the other person is deeply unpleasant, but '''I can keep my fire in check''' and can say: <nowiki>''</nowiki>'''''<nowiki/>'''Now I'll take a look first''' '''at what's really going on with him'<nowiki/>'''. Is he just really bad and I have to defend myself, so to speak, against him? Is there a negative influence? Or is he just completely different from me and therefore deeply unsympathetic to me? And then I very quickly think: "My God, he has exactly the abilities that I completely lack. That's why he irritates me so much. I don't really have anything in common with him on the soul-astral level, because he has completely different abilities that I lack. So, ''actually, he is a most interesting person''. Actually, I must get to know him." I have to manage to get into a conversation with him somehow, and without him constantly telling me: "Bah, unsympathetic, I don't like him, every word I hear makes me want to slap him". Well! No!

'''Every word that actually''' just '''gives me a slap''', that is '''mentally speaking''', is actually something I should take and look at now: What can I do with it? '''What do I make out of it for myself?''' Not the same as what he has, but there is the power inside, now to '''bring out''''other spiritual things''' in myself out of nothing. - in my individual way. So, also the '''encounter with the opponents''', with the unsympathetic people, that '''can often''' bring one '''incredibly further'''.'''

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=2845s Sympathetic people: learning to look behind the sympathies at the foreign and to absorb impulses from them 0:47:25]===
Of course, even the '''people who are likeable to me''' have many facets that we don't have ourselves and where there is also a lot to discover, but there it can also often be that we are content with: ''Oh, the likeable sides, I drink them into myself'', but they basically flow through me. I feel pleasantly touched by his presence. '''But that's about it''. What's interesting are the things I don't like to look at, maybe because they're different from me. '''''<nowiki/>''He may have something on the surface that appeals to me a lot, but there are other things lurking in the depths with everyone,'' which are quite different. That are completely different. That are not visible on the surface. Those are the interesting things. So, to recognise, so to speak, in the other person, who is so likeable to me, that which is perhaps not so likeable to me at first sight, because it is foreign to me. So, it is also a great art to look behind this sympathy in friendships that often arise so naturally, that certainly have a karmic cause, but are also based on this sympathy: ''Where is the stranger'', the complete stranger inside? People often say: "Well, I am completely at one with him. So, '''we are a team''', we walk on the same line." The '''question''' is '''whether''' that '''is really already out of the I''' '''- or''' whether that '''is only''' the common '''soul characteristics''' '''that connect us'''. And then the interesting thing would be to really get to know the individuality of this other person, to discover the - I don't want to say "dark" sides - the "other" sides in him, where I say: "Pah, he is actually a complete stranger to me. We are actually complete strangers there. I feel completely different in that area. Completely different." '''That's where it gets really interesting''. That's where it gets really interesting. So, the '''''<nowiki/>''harmony''' that is inherently there '''doesn't have to be the sign that you''' really get ahead together'''.''

I mean, it can be when '''people are very, very developed''', then the area they share together can be very large. And that is good. So, I don't mean to diminish that. That is good. But there, too, it is important - probably with much less inner disgust - to discover: "Okay, but he still has other facets, too. And those are particularly interesting.

There are also friendships - and they are often "very good friendships" - where the person is completely different. - where the person is completely different, '''where you might often get into arguments'' and you shout at each other: "Grrr, well, I see it completely differently. So what you're saying is nonsense. If everyone did it the way you do, it would be a catastrophe", and then at some point the argument is over - and you can get on well with each other again and "something remains of the impulse". "Maybe it's not so stupid after all, the other way he's going". '''''<nowiki/>''And I can take something with me'<nowiki/>''.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=3045s In the relationship of animal and human enriching each other 0:50:45]===
''Gell, tomcat! (Wolfgang's tomcat is just passing by.)''

You can always take something with you. Yes, even from the animals. '''You can learn a lot from the animals'<nowiki/>'', especially as far as soul-astral qualities are concerned, that is, above all, '''''<nowiki/>''what astral qualities are'''. Every animal as a species, but also as a single specimen, as a single individual, has very, very great peculiarities. And you can take something away. And by the way: '''the animals also take something with them from what we develop in ourselves spiritually''. There is a certain exchange. Of course, the animal cannot consciously grasp this, but something flows to the '''group soul''' through it and it '''is enriched by a new dimension'''.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=3092s ''Spiritual places'' from which we can draw new things out of nothing exist everywhere and at every moment 0:51:32]===
So, there really are so many infinite places where we can, in every minute... ''Places'', I mean, '''"spiritual places''''. That's not there, not there on earth. This is '''everywhere I am awake in life'''. This can happen anywhere. '''There are things to discover everywhere''' from which I can learn every moment, learn in the sense of creating out of nothing. That is, just looking through the surface a little bit and discovering '''things that are '''surprising'''' to me for once, '''perhaps also alienating''', that can be very good. So, it is quite good, even when people who understand each other very well also recognise: "But actually you are also quite strange to me. You are quite different in a deep structure, somewhere." You have to be, because '''the I is quite individual''' - '''and it is quite different'''. And '''there is the potential from where the impulses come that can give me something new''. Maybe that's what makes it difficult at the beginning, when you... In general, when you live more unconsciously and live very much out of sympathies and antipathies, ''(that)'' makes it difficult at the beginning. When you start to try it out a bit, you stumble over and over again. Then you realise how strange everyone around you is. Basically you notice: what I '''understood well on the surface''', when I '''look a little deeper''' "näh, nein, Brrr, '''I don't like at all'''." Upsets me terribly or makes me sad or I feel dragged down or whatever. Or I feel unjustifiably pulled up all the time and realise, "Actually I want to, but I can't go with you yet. You always want to fly with me - and I have to learn to walk first." So, then this '''all''' can be '''irritating'''. '''But that's where the path goes'''.''

And that's where we actually always have, '''really''' '''every minute''' of our lives, '''opportunity''' to '''create out of nothing'''. We do it. We do it every now and then. '''Since we are I-people''', '''we do it''' every now and then anyway. But now it is only a question of becoming aware of this doing, which we have been doing anyway for eternities - or at least for long times... so in any case '''since the earthly life of the Christ''' it has in any case begun to become intensive and '''more and more conscious''', but we do it.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=3253s The strangeness already begins in ourselves: what does my everyday consciousness know about the real I? 0:54:13]===
I do it, even if most of us are not yet aware of it. And '''the strangeness'<nowiki/>'' also '''''<nowiki/>''begins basically already in relation to one's own real I''. When I compare '''my everyday consciousness, what I know about myself''': I am such and such, born there and there, have such and such preferences; this tastes good to me, that doesn't taste good to me; I like to listen to music, I don't like to listen to music; I like people who are like this and like that, I like people who have a sunny disposition....

For example, a melancholic person won't say that, he'll say: "I love it when he makes a sad face sometimes" and he thinks everything is terrible, then I start to feel sorry for him - and then I'm actually fine. Then I start to feel good. Because nothing hurts a melancholic more than that everything around him is cheerful. That doesn't suit him. The whole world is crooked.

Just as it is the other way round for a sanguine: ''He can't stand a sad mood'', that hurts him, so he must, ''if he wants to develop'', also ''seek out such situations'' and consciously face them - and not just walk past them again, quickly give them a wide berth. These are "the adversaries" that lead us there.

And they '''lead us more and more away from our real I''. That is their task in a certain way, so that we can say by our own strength: "Well, that's not it. I am a stranger to myself. The way I am in my everyday consciousness, that's not me. That is not really I. That is not it." '''''<nowiki/>''And then, at some point, the doppelganger phenomenon can still come'', because, then I can say: '''"Actually, my everyday person, he is perhaps totally unsympathetic to me, in truth."''' That's where it starts, the ''I'm dissatisfied, I'm dissatisfied, dissatisfied.'' It's not like, actually, yes, I am, but actually it's a horrible person, what is it?"'

Then slowly that starts to separate - and '''I see myself from a higher point of view''. Then there is more clarity. And '''''<nowiki/>''that begins with us now once in the spiritual''. That we recognise this in the soul - and that will continue into the life forces. That will be '''a further step''', '''that we also recognise in the life forces:''' ''''We are imperfect.'<nowiki/>''' We have received a certain treasure of life forces, also what in the sense - that is, if I look far back into the past - in the sense of our karma somewhere, has been assigned to us, what suits us, '''but what we have not yet ourselves attained as life spirit'', as Buddhi, as it is so beautifully called, '''attained'''.

In a certain way, the Buddha was already able to attain it in pre-Christian times, but still in a different way than is possible now in post-Christian times. Precisely '''because'<nowiki/>'''''this freeI-consciousness'<nowiki/>''' - as it has been possible since the Mystery of Golgotha - was in principle '''not yet possible''' at that time. Not even for such a high initiate as the Buddha was. And since he has not really incarnated on earth in a fully valid way since then, but has only been approaching in this way, but is very much active on earth, the development, for example, which an initiate like the Buddha also takes part in, is '''different from the people who acquire it today'', who today acquire for once the power to transform their soul and perhaps to begin to work here and there into the life forces.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=3494s To consciously and willingly change habits of life and thus work into the life forces: Example manuscript 0:58:14]===
So, for example, '''we work very strongly into the life forces where we consciously and willingly change life habits''. So, you can practise this, '''''<nowiki/>''for example'<nowiki/>'' '''by changing your handwriting'''. That is one of the exercises that Rudolf Steiner gives us. So, we got used to a certain '''handwriting''', we learned it somehow '''at school'''. Then slowly our "personality", that is, basically "our little I inside" has already developed. But that is not yet our real I. Now we can begin to '''play''' once with '''changing the handwriting. On a trial basis''. That doesn't mean that I have to do it every day in all the documents I sign. If I suddenly do everything differently: "That's not your signature". The policeman says: "Well, that's not your signature, you're a forger", because then you really have the impression that someone else wrote that. Yes, '''''<nowiki/>''it was really written by the I'', perhaps in an unguided way somewhere, but '''in it the awake I expresses itself - more than in the original handwriting''. Of course, there is also something of our real I in there, but also a great deal of all the ego forces that are fed by the adversaries. And so it is much more blurred there. And in the beginning we will perhaps somehow try things out, because it's not like I know from my head "Well, wait, I have to write my A differently now, I have to do it this way or that way." No, but '''''<nowiki/>''I try out all sorts of things and maybe at some point it clicks into place'', at some point I say to myself: '''"Ah, but that's really mine now."'<nowiki/>''' And that also means... then of course I can...

Rudolf Steiner also mentions this time and again: "There are people who write off the cuff. They are actually '''not at all''' '''involved in the activity'''. It's almost automatic. They just write, they are ''concentrated on the content'' they want to write - but ''the pen runs by itself''. They don't even really look awake: what's happening? '''They don't live with their writing'', with the writing that's being created. But then also '''''<nowiki/>''the full I'<nowiki/>'' is not completely '''there''', '''but''' then '''a lot of the ego''' is inside the writing. Yes, that's enough, it can be a very beautiful scripture. So, '''just because the ego is in it doesn't mean that the writing is ugly'', not at all, it can even be very, very beautiful. '''''<nowiki/>''But it says nothing about the individual''. Under certain circumstances, this beautiful, perfect writing may not be the expression of his ego at all, but rather a style that he has adopted and reproduces.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=3674s Calligraphy: the meditative art of writing leads from inspiration to imagination 1:01:14]===
I mean, that's also... yeah, '''the art of writing''' '''is something really great'''. I mean, even if it is being lost more and more today. It is still particularly cultivated in the East, in Asia it is still ''very cultivated'', be it ''with the Japanese or the Chinese'' or so. But there, too, it is of course becoming less and less. But there are still people who do it. And then today... Nevertheless, something is changing, because the people who used to... when these writings, '''these wonderful calligraphies''' or what, were created, there was something inside: To put the "expression of the group I" into it. There it was not yet the individual I, '''there it was not the individual'', but - yes, sure, still somehow a little coloured by the personality, which it is, but in such a way that it is not disturbing - but the main impulse came from the group I. '''''<nowiki/>''Today''' it becomes inevitable there too... even if you follow all the rules of how to do the calligraphy, '''it gets more and more the individual touch''. That too can be developed. And the beauty of it is to learn to '''have this leisure''', '''not just scribble this writing''' - something from the wrist - but '''really''' to '''paint''' it, to be completely involved in the process'' where it comes into being. For the Chinese, for the Japanese, for those who cultivated it strongly, it was actually '''a very strong meditation''' to do that. And there they basically hear, they see... but '''it actually comes''' '''from the inspiration, becomes imagination''' - and that imagination is put on paper and from that comes the character that's there. '''All characters were actually a reading of spiritual writing'''''<nowiki/>'''. '''Inspiration becomes a kind of imagination, also an image''.''

And '''inspiration means''', now I have all the pictures there underneath each other or next to each other or whatever. So, '''with the Chinese''' it actually goes from top to bottom, originally at least. This is expressed quite clearly: the characters come down from heaven to earth. And '''in Hebrew or in Arabic''', which write from right to left, it is: '''it comes to me from outside''' still. It's not quite from so high up anymore, but it comes from outside. '''Westerners''': '''our writing goes from left to right, away from me'''. There is already that inside: '''I do it'''. The impulse comes from me. There in Hebrew, I still bring it in from the outside - and it comes to me. Now it goes away from me. Which doesn't mean that I don't now, '''when I''' for example '''write Hebrew''', nevertheless now also, by bringing it in, put my individual impulse into it at that moment. '''I receive something and yet grasp it in an individual way'''.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=3889s A highly recommended exercise: playing with your own writing 1:04:49]===
So, these are very, very interesting things that you can observe there and where you can learn a lot. So, this is a '''highly recommended exercise:''' with the writing, '''to play with your own writing''' simply once, on a trial basis. How could I write it differently? How could I paint it, perhaps, or something else? It's not primarily about how beautiful it is right away, or what. It's not about: "Ah yes, I have a lousy - pardon the word - lousy handwriting that nobody can read. I'm just trying to write more beautifully now." It's not primarily about whether it's more beautiful and legible, that's certainly also a virtue, to write beautifully and legibly, no question. It makes it a bit easier for other people, and sometimes easier for oneself, because it can be like: "Blimey, with my claw, I can't read this any more, what have I actually written there? It's terrible." I confess, I'm always going through... I'm shredding it in such a way that I think to myself: what does that mean, what was I trying to do? And then I have the '''phases where I love''' '''just writing beautifully''' again, because I simply see what '''a joy''' it is to write it '''beautifully'''. And then the increase: but now do it differently, design it differently, ''start to design it freely'', play with it, try it out. There, '''the text''' as such is '''unimportant''' in essence, '''but the way I do'''.

Or start to '''take a brush''', paint it once with ink or something. ''See what comes out''. But it doesn't have to be successful right away. You don't have to be a great calligrapher. I mean, it's not for nothing that you have to learn it for a long time to make it really beautiful and precise. In the old sense, according to all the rules that were connected with it, because many, many, many generations have learned one after the other, more and more, more and more finely, to bring it in. It's not like it's just there right away. Yes, maybe in the beginning there were a few masters, they had it. They had it. But those who followed had to work a long time to reach the level that was there at the beginning. It is quite interesting.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=4037s Ancient scriptures: from the spiritual seeing of the characters in inspiration down to the practical application in everyday life 1:07:17]===
Only it is often the case that, '''when an impulse comes into a culture, the most important thing is already there at the very beginning''. And '''''<nowiki/>''the rest is'<nowiki/>'' then a bit of '''refinement''' '''and''' that it spreads to more and more '''people who can take hold of it''' who also gain some of the ability - '''maybe even in the next cultural epoch'''. I mean, '''with the Egyptians''' there were still very few who were scribes, who were allowed to '''write the hieroglyphs''' at all, so they were all '''initiates''', higher initiates, smaller initiates, whatever, but in any case they had to be so far advanced that they '''could really look mentally at these characters''' and see them in context. That is, there was also '''an inspiration involved'''. It wasn't just a matter of dictation. Those were the really important texts. Although it is also interesting... well, in '''the Scriptures''', also in Egypt or elsewhere, there were '''always two levels''': The first level was not at all the one from above, but it was '''the very practical, the commercial''', for practical life; so and so many barrels of oil are there, were sold at so and so much; I don't know: for so and so many sacks of wheat or something they were exchanged. That is recorded. How many are in the storehouse in there now? How many are there? So, these are actually the first texts that have been handed down that come ''out of the practical''. It comes down to earth somewhere.

Let's take '''cuneiform''' for example, or something: one had the feeling with cuneiform writing, '''it's like the sun's rays''', '''which strike''' and leave their trace in the stone, in the wood, in the clay tablets - '''in the clay tablets above all they leave their trace''. But then - especially strongly with the Egyptians or whatever - the higher spiritual really enters and lives in the images and in the characters. But they had to have the ''prerequisite'' of ''also knowing the earthly'', because nevertheless... So especially in the hieroglyphs - or where you see it - there are of course also '''''<nowiki/>''very earthly-sensual things that become symbols'''. So, a bird or something... '''for example, the bird Ba for the astral body'' and things like that - so quite characteristic things are also in there.

Or something interesting about the figures, above all, the etheric body: the arms at the top of the head are bent, they are bent arms at the head, because the human being who is active with the head is constantly reaching out etherically into the etheric world and from there he brings in his thoughts. And the Egyptian culture, which actually had not yet developed this thought life, had the task of preparing exactly that. And the initiation, '''the Egyptian initiation, is the initiation into thought''. That is the goal.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=4253s From ancient Egypt to our consciousness soul age: working on the sensation soul leads to transformation into the intuition soul - working on the consciousness soul transforms it into the imagination soul 1:10:53]===
Thus already, at least among the leading initiates, an '''anticipation''' '''of''' '''later''' '''cultural epoch''', '''the Greek-Latin'''. There it was to become more and more widespread, and it was. '''First through the Greeks''', but there it was partly only a very elite class that could cultivate this ability, that had the leisure to be able to concentrate on it. But ''with the Romans, it becomes very practical''. There, '''thinking is part of everyday life''' in a very practical way. And the more precisely it works, the better you can regulate external things. But the Egyptians still knew: Yes, actually, I gesticulate, reach out with my etheric tentacles, so to speak, into the etheric world. And in ''the etheric world these thoughts live''. Living these thoughts. '''Living thinking,'' means I reach into the living etheric world and bring that in.'' Of course, this also has an invigorating effect on the whole person who does it, because it really does bring in etheric forces in a very real way. It brings in in the sense that he learns to feel the etheric - this is all expressed very figuratively now - but '''these etheric forms''', which are at the same time sounds, whatever you want to call them, and '''to imitate them inwardly and to make them his own'''. And with this I - first of all '''in the Egyptian time''' still quite unconsciously - also continue to work on my etheric body. Whereby the '''main task''' lies in working in the soul, '''in the soul of feeling'''. But '''in the sentient soul lives actually very high spiritual'' on the other side, because in the future - in the future - '''from the sentient soul''', by transforming it, '''becomes the intuition soul'''''<nowiki/>'''. Out of the sentient soul. So that''' which actually '''leads us into the spiritual'' at the highest''. For this we must transform the sentient soul.'''

Today we are working mainly on the consciousness soul, and it is a question of transforming it into the imagination soul, that is, of becoming really spiritually seeing. That is the path that our consciousness soul is taking. And we are already in the middle of the age - since the beginning of the 20th century - where this can begin, should begin, on a larger scale. '''Where many people also have it''', stop... more than one thinks namely, '''but perhaps not yet fully conscious''' (have) - but they gesticulate around there and bring something in and that lives in them. And they are transforming the consciousness soul now. So what they do in the etheric they don't get so much, but '''they walk around the consciousness soul to the imagination soul''; that is, '''''<nowiki/>''they learn to paint in the soulic'', if you like. ''Painting'' very much in the figurative sense. So, one must not imagine it too much in sensual colours, so to speak.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=4478s Painting in writing: a strong contribution to the transformation of the astral, but one which, through the machine age, confronts us with new challenges from Ahriman and demands a new individual impulse 1:14:38]===
But '''painting is therefore the activity that is very strongly connected with the transmutation of the astral'', that is where it expresses itself most strongly. I mean, there are other areas too, of course, where this is inside, but it is especially inside painting. But that can also be "painting in writing". '''''<nowiki/>''That is also painting'<nowiki/>''. Even if you do it with a pen, with a pencil; it's more beautiful with a pen, with ink, with a quill, it's even more beautiful there. So it's basically a pity that this is hardly cultivated any more. Not even in schools. '''In former times''' '''there was the''' '''Schönschreiben'<nowiki/>'''. Well, today everyone will say: "Plemplem, '''who writes today at all?'''" Today, people only type on the computer. And that's what you need in daily life. ''Whether I write more beautifully or halfway legibly'': that will be enough. That's enough for a job. Yes, '''for the exterior it's enough'', no question. And of course the burden - or the challenge - for the pupils, for the children today, is that they should actually get to know both. Both. If they only write beautifully now, but can't cope with the keyboard, then they are not in our time either. '''''<nowiki/>''They should be able to do both in the end''. Be able to do both.

'''That's something quite'', basically, '''''<nowiki/>''ahrimanic, something quite dead''. And yet I am now learning '''through the buttons''' '''to play with the Ahriman''', so to speak, and to give him my impulses''. It really depends on which thoughts, '''which words''' I let '''flow into it, which become text'''. Then it makes a difference. And I deal with this keyboard instrument, which is basically quite unhealthy. Steiner says this again and again: "Typewriting" "goes to the heart", "because it totally disturbs the rhythm of the heart". Yes, '''nevertheless''', we are faced with the challenge today to acquire this, just in daily life. And please, who doesn't do that today? I think there are very few people today who don't... even if it's only on their mobile phone, that they tap somewhere. Almost everybody has. So, "we are virtually forced by the development of time to deal with it".''

But on the other hand, don't forget: Where does this actually come from? Because I learn to deal with and get to know the ahrimanic. Simply by doing that, I encounter the ahrimanic. And when, for example, I really want to '''translate something that comes from the spiritual into a text'' and write it on the computer, '''''<nowiki/>''I have to''', so to speak, '''overcome the barrier''', this ahrimanic barrier, in order to bring it in - nevertheless to have it inside. And still to have it in the text, although the characters that come out are not mine, but are ready-made letters that someone has designed. I may be able to choose from a hundred thousand typesets, but none of them is mine. There is nothing individual in it, but some standard model, '''''<nowiki/>'''something group-like'' is actually inside. So everyone writes in "Arial" or "Times New Roman" or whatever all the fonts are called. It doesn't matter. You can also write it in "Anthroposophic Style" or whatever; there are also anthroposophic fonts. Yes, all justified, but then it is not my anthroposophical script either, but the ''(mine)'' is with every time '''''<nowiki/>''when I write the "A" again''', again a little bit different and '''in each lies just my momentary impulse'''. When I do this through the ahrimanic medium, I have to make sure that '''in the composition of the text''' as such '''neverthelessmy very individual impulse''' is inside: in the way I write it - or I only write in a very clichéd way, as one writes such texts. But: '''how''' do I do it in terms of style? '''Does my individuality lie in the style or not'', for example? It is insanely difficult. It is insanely difficult. Because it forces you into such narrow limits. (''Wolfgang forms a narrow gap with his hands.'')

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=4752s Finding mastery from limitation 1:19:12]===
But it is in limitation that the master shows himself. '''We learn most where we have the fewest resources at our disposal,'''''to express that'<nowiki/>'' - because that is where the narrowest limits are. If we still manage to bring something in, then the really big things come. So, I don't know, if I '''as a painter only have two colours''' at my disposal and a dirty brush '''and I still make something out of it''. If I have a whole paint box anyway, all the things, it's much easier to do something. But if someone manages to get something out of the restriction, then the achievement is much, much greater. '' ''That is perhaps a bit of this thing but to'' ''realise'' that it is good for us to always be pressed by the adversaries, indeed not to develop our abilities''. But that is also an opportunity. But that is also an opportunity. And especially the '''''<nowiki/>''Ahriman''' is the one '''who''' always '''constricts us'''. Lucifer is the one who prefers to give us the whole paintbox. Well, then we won't develop any further. We'll just throw in everything there is, painstakingly mix something together or something... "No, there are so many colours in there anyway." I find it relatively easy to do that, I draw on the whole range. But to limit myself to one, '''''<nowiki/>'''two colours and to make something out of them and still tell the whole story'' that lies within. Seen as an exercise now. That doesn't mean that a great painter doesn't use a really big paint box. Please, I did not say that. I mean, '''''<nowiki/>''the real master is the one who'' then '''in the fullness also''' (He doesn't just let it run rampant, but perhaps he does use more colours, but still only the most necessary. And not another bit on top, another thing, then it becomes Luciferian. One more dot on it and one more thing, that's the Lucifer. The '''Lucifer''' seduces us again by saying, "Ah, there, spread the whole palette before you and '''draw from the full'''." You can almost do what you want, it will always... '''at least it will be beautifully colourful''' in any case.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=4918s Abstract art: of monkey paintings and artworks designed by the I-impulse 1:21:58] ===
I mean, since '''today''', yes, '''not''' so much goes to '''representational pictures''' any more, it may already be enough that you '''take a few tubes of paint''' and smear on it '''and declare it to be a work of art''', find yourself a good gallery owner who is resourceful and says "This is the new master. The coming master", puts it up - and immediately ten thousand euros for the little picture and everyone looks: "What? Him?" And then they all buy it and maybe he doesn't have a strong impulse. He just took whatever colours he had, arbitrarily, and put them on. "Monkeys can do that too. There are wonderful ones... at first glance it doesn't look bad at all. If you love abstract art, the monkey paintings can be wonderful. And they also express something of "what the monkey experiences mentally". There is actually something of it inside. The I is not really inside, but there is a mental experience inside - and that can actually be quite exciting, to see something like that. But when a person paints, his I-impulse should be inside, his individual handwriting. And that's the question of whether it's in the paint or not. That may well be. Put side by side, at first glance, there may not be much difference.

And yet: one basically speaks of chaos, arbitrariness, because there is no or little spirit behind it - and in the other '''a full individuality speaks through the whole'<nowiki/>''. And that is just as "modern" at first glance. (''Wolfgang draws a picture frame in the air.'') I don't know, how does it belong hung up? Like this - or do I have to turn it upside down? Or is it upright after all? I don't know. It can be difficult. You know I love such pictures when they are good. But it's like this, ''at first sight you don't know where is up and down''. Yes of course, '''''<nowiki/>''because it actually goes out of the spatio-temporal world'' already, somewhere. It doesn't depict anything representational. It doesn't depict anything where below is heaviness and above is lightness, but it is actually entirely in lightness. Of course, it is realised here with matter, but it is the '''attempt''' to actually '''show a world that is not of this world''' - at least not of the outer world, but which is one step higher. Which is one step higher. So '''above all,''' what is '''in the colours''', '''it is the astral'', which is then very strongly expressed. So '''''<nowiki/>''the colours of the aura''', if you like, try to translate '''into sensual colours''. I mean, in the real aura it's not like you have a colourful Christmas tree around you. That would be another wrong interpretation, so if you look at the word... I'm not clairvoyant. How come I still don't see the Christmas tree with the colourful thing around it? You can wait endlessly. And if it really appears like that, then it's certainly a hallucination. Well, a hallucination in the sense that you see something that is neither physically nor mentally there, but is a product of your imagination. Or, to put it more correctly, a product of fantasy into which one has got carried away. If it is anything, it is perhaps an expression of one's own state of mind, which is reflected in it. It's usually already in there somehow, but you don't recognise it as such.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=5146s Our path to the New Jerusalem: transforming the astral into the individual spirit self out of the free I and thus building a completely new soul world 1:25:46]===
So, there are so many fields to discover where one can find the I. So, '''this work on the astral, to transform it into the spirit self as a real prerequisite for the New Jupiter, for the New Jerusalem: that is the essential thing''. That is the world in which we then live, by all means also '''''<nowiki/>''live as etheric beings'''. Certainly not in some physical body like we have now, but where we have found ourselves to such an extent that we can become '''conscious of ourselves''', not lose ourselves, '''even if we don't have a physical body'' as we know it now. So where we will live in a totally different way. '''Becoming life'''. Living '''thus as etheric beings''', mainly etheric beings, but '''with a very strongly already self-designed spirit self''. That is to say, what our astral is, is then to a greater part - an ever increasing part - already really individually created by us. And '''''<nowiki/>''we are already working on that''. Every time I don't just let "my" "soul movement", as it comes out of the ego, flow through me, but "where I form it through my I", I am a little bit there. - I am a little bit at it - and once I give a little form to the impulses that so instinctively want to come out of it, I am already working on it and creating - '''creating really new, individual soul''. And that is '''''<nowiki/>''an unbelievable enrichment of the soul world'''. '''Or''' if you want to call it, the '''spirit-self world''' that is outside - but we can actually call it spirit-self world because it is then shaped by our I. And that is '''still'''. And that is '''something else than when the higher hierarchies do it through us''. Of course, they also have something like a spirit self. But since '''their I does not have the freedom of man'', it has quite another quality. They are such facets there that arrange themselves into an overall picture, you might say. One can say, '''''<nowiki/>''if the impulse is still''' - as it is for these entities - '''flows down''' to them from the divine source '''above''', then '''the whole divides itself''': And '''this angel has the ability, the angel has that ability'''. That is '''butnot''' actually something that '''arose individually out of the freedom of his I''', but he has gratefully received what is as '''spirit-filling'''. He does something with that, but he cannot individualise it in the form, out of freedom, that we can. That is to say, '''the spirit-self that we build into the world still has a quite different quality''. And also that which will then emerge as a common spirit-self world, as '''this New Jerusalem''', that is therefore a completely - actually once in essence - '''a completely new soul world, which is created out of the spirit of human beings'''. - completely new. It didn't exist before. It is nothing, nothing recycled, so to speak, from the old soul world, but a new soul world with "new soul qualities".

But perhaps you can see from this that the ''way there leads via these very, very small steps'' that we already take every day anyway. We have all already developed something of the spiritual self in the few moments when we once, yes, consciously, half-consciously, or '''where we''' in any case '''did justice to our I''', where we really acted from our I - and not only where the ego leads us with our sympathies and antipathies, but where we somehow intuitively know: "I have to do this now. And now... I could get angry with him, but now I have to take a step back and reach out to him", for example. That's already a blatant example, but it can be on a very small scale. Or where I consciously do not use a bad word or an angry response, even if it's just a rude encounter that comes up, but instead take it back and transform it. '''The important thing is to transform, not just suppress, then''' '''it is not yet solved''', '''but''' when I transform it and succeed in '''saying''': '''Yes, okay, I know, there came the impulse, I don't like that one, '''everything doesn't suit me, but actually it is also interesting what he says'''. '''Actually, it is a stimulus for me.''' I haven't seen it from that point of view. I don't actually have to fight at all." And suddenly the impulse that comes out of the ego, with its antipathy, is gone and '''I see it as enrichment'''. There can be moments like that in life - I certainly hope so. They happen again and again, but even then it's often the case that we're sometimes ''not conscious enough to really realise it''. It's so fleeting and yet it's there. We do it.'''

=== [https://www.youtube.com/watch?v=urK4f7O13Zc&t=5146s The light spirit self and its dark counter-image leading into the soratic world via the path of black magic 1:25:46]===
We have been doing it for some incarnations; for two or three incarnations at least. Every human being. Practically every human being. '''There is'<nowiki/>'' therefore '''''<nowiki/>''no one who has not already''' developed a trace of the '''spirit self'''. And '''with that we build a new world'''. '''If we don't do it'', if we let ourselves be diverted from that and only follow these ego-impulses, which are essentially then fed by the adversaries, then we build the counter-world. '''Then we are ultimately building the world'', which becomes the robbery '''''<nowiki/>''of the soratic entities''. That is the crossroads that is there today. And both are happening. How shall I say, '''it happens the development of the right spirit-self and its dark counter-image''. That it is a very dark counter-image is based on the egoistic will to power, if you like, which is stirred up by the adversaries and which serves to build up this '''''<nowiki/>''power potential''', a power, force potential '''for the soratic world'''. Because the point is that these soratic entities are in truth also dependent on us, because '''their world''' also becomes '''so big or so small, depending on how many people join in'' and how strong their impulses are that they give to this world. So, one could really ''call'' it a counter-image, this kind of a dark spirit-self or "spirit-not-self" - or I don't know what to call it, this denial of the real I; because '''we as I-beings''' nevertheless now have the power to '''create''' something '''new'<nowiki/>''', '''but''' we can '''also create it''' '''in such a way''', '''that we make it a gift to these soratic entities''' - and then it is the dark side.

'''That is the way of black magic'''. And that is always so, if I can develop it in one direction, I also have in principle the power to develop it in the other direction. That is '''always the decision''' that I have to make: ''Where do I take it''. This decision will become more and more conscious with time. So, there is the still untransformed astral, Lucifer, Ahriman and the Asuras are involved - and somewhere the sting of the Soratians also comes. But '''as long as we still work unconsciously, that is''' just '''our ordinary ego'''. But I can also go astray and work more and more consciously and purposefully - especially out of a drive for power - in the direction of the soratic beings. So, '''that always has something to do with striving for power'' also. And that means striving for power, domination over people. Now it's not about external violence, but "spiritual domination over people, over fellow human beings". - and then to arrange them all in a hierarchical scheme; of course, where you yourself are as high up as possible. That is the other thing. And with that, forces that would actually be capable of working in the direction that is good for us, that is, in the direction of the free I, are diverted in the other direction. And '''''<nowiki/>''these are the things that will be lost for all time for the further development of humanity'''. - sooner or later - just at the latest by the '''time 6-6-6''', that is, in the 6th cosmic stage of development, 6th sub-cycle and from that again the 6th sub-cycle; '''until then the decision is made'''. So, for example, what we are working on now - or what people are working on today - in the negative direction, there is still no final word that the soratic entities will get it. It is only becoming more and more difficult to change it in the other direction. And that can only happen through the people who have also created this negative. So that means '''they themselves''' must then '''transform''' into the new, '''into that which leads in the right direction for us''.

=== [https://www.youtube.com/watch?v=urK4f7O13Zc&t=5794s We have to get away from the classical scheme of good and evil: the efforts of the black magicians to lure us into their path even now - and the way back is very, very tedious 1:36:34] ===
I mean, yes, it's really the decision now, above all, I say it so deliberately, to.... I have to '''get away''' a bit '''from the classical good and evil scheme''', dark there, light there. Basically, it's '''two paths going diametrically different directions''' and you know, I've said this many times, what '''the soratic entities want''': They actually want '''a perfect world which shall endure for all eternity''' as it is. In which there is indeed movement, but no real change any more, but the goal is to become perfect, that is, '''like perfect clockwork''', if you will. Where everything runs well, '''where everyone has their defined place inside''', from which one basically can no longer get away - neither up nor down. Namely, if we as human beings were to enter this realm there - or some perhaps will - then ultimately now, during the earth's evolution, they will ultimately have the possibility up to the state 6-6-6, that is, on the so-called New Venus, in the 6th sub-state and there again in the 6th sub-state, up to there, to form that and then to hand it over - precisely '''if they decide for the soratic world'''. But '''then nothing can be changed''', with that their place is defined. If they bring in a lot of strength, a lot of power, so to speak, then they are one of the upper cogs, one of the leading cogs, and if they bring in less, then one is more at the bottom. But this place can no longer be changed. That is... and therefore the...

Essential decisions are already being made now, especially during our earth's development. So, a lot is already predisposed. And that's why people who now try to '''consciously follow a black magic path''' try to be there '''as early as possible''' to '''mark out their field'''. I mean, people who only really go astray later on will be small cogs, if they can't conquer a higher place there right now through some capital deed they commit. '''That is, it goes''' but more purposefully '''to start now and to seduce other people -''' that is also the very, very essential thing of this black magic - others '''to also''' this, '''knowing or not knowing''' first of all, '''to go this way'''. That may well be ignorant for a long time - until they are somewhere in a '''situation''', '''where they wake up''', and perhaps see: Well, now I have already walked a hundred kilometres in the wrong direction. And the way back is very far''. And then the question arises: "But the destination is only ten metres away anyway. Do you want to go there? Or do you want to go back the hundred kilometres against all odds and keep coming across other people and opponents who say, "Well, there's the way, there, stop, there, stop," who get in the way, who don't want you to go back, who make it difficult for you? '''That's the trick''' then. And the worst thing is that other people are often seduced by being victims - and they are victims of these people who are already more advanced on the black magic path - "they are made victims without noticing it right away. Without noticing it right away. They themselves only notice much later that they have actually been led in a completely different direction - '''and then they may no longer have the strength to turn back'''''<nowiki/>''' from their own. And that can very quickly turn into exactly the other thing: "Okay, then, so to speak, fuck it, I'll just go that way and make sure that I pull others down enough. Because now it's just a matter of ''getting a higher position in the hierarchy''. And I ''get'' that by bringing as many others as possible onto this path. So that also means that there is a huge danger that - just like in the outside world - it is very easy for victims to become perpetrators. This can happen very often.'''

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=6105s The heavy legacy of abuse: from victim to perpetrator - or changing strengths and strengthening the I 1:41:45]===
So, I don't know, '''parents who abuse children''', and then the abused children do it to theirs the same way. It can happen a lot. I mean, the happier way is for One to say, "Well, not that with mine." But there's a very strong impulse inside. It's actually easier to pass on all my hatred, my anger, '''my suffering''' about, '''that I've experienced''. This is the much easier way. Because, you have to think, that's an immense potential of power that's in there. Especially when you experience such abuse over years, it builds up... and that is the even more reprehensible and the much worse than the external pain that you suffer. What happens is that inside this potential for violence is simply nurtured in the broadest sense. That's what happens to the victims. '''''<nowiki/>''That's what happens to the victims. That they are actually fed with the negative forces'', with the negative feelings. They are ''cut off'' from everything beautiful, ''from everything light''. And then they basically only have these bent soul forces, except under certain circumstances - and now this can be '''also''' very strong, then '''exactly the opposite''' happens''' -that there is a strong I that now says - so to speak, at some point - more than ever: '''I am fighting''' all my life '''with the inheritance''', '''that I''' am now '''dragging along''' through these abuses that happened to me, but I am sticking to it''. I'll keep at it. And ''then the I becomes immensely strong'' and the light shines stronger and stronger. And then all of a sudden, at some point, I can begin to turn this potential of power, which was actually built up negatively, into the positive within me, because, nevertheless, '''''<nowiki/>''the powers''' that are built up with it '''are in truth completely neutral'''. They are not good and they are not evil. '''They are evil''' because '''they are used in the wrong place''. They are used, for example, when a person is increasingly led away from his I, when his ego is increasingly darkened and hardened by all the fear, by the pain he goes through, but there is an immense power in it that can be used in both directions: for good and for evil. The point is that it is simply an immensely strong astral-soul power potential - and quite different from any such fleeting feelings of pleasure or anything else: "I like that, I don't like that, ah, I feel good." That's not even a mail whisper. That's something really weak. I mean, ''where such things happen, enormous forces are built up''. And, please, I don't want you to misunderstand me again and say: All right, then as many people as possible should experience abuse, then they have the best chance of getting ahead. I mean, it's just not that simple. Because "many people fail"... - And that can have an effect over many incarnations, because it takes an immense amount of strength, and that doesn't mean that it's all right that so many experience such misfortune and that the I can develop well because of it. That's not what I'm saying.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=6325s Connect our everyday consciousness more and more with our great I: Do we manage to look for the challenges we grow from on our own? 1:45:25]===
I mean, '''the healthiest way is that I just really during a basically normal life'', let's put it this way - so not too good and not too bad - '''''<nowiki/>''look for the challenges by which I grow'' by my own strength, look for the tasks, that is, be awake, where my I says: "This is mine. This is my task." I mean, I say this very consciously now: often the impulse is not quite awake yet, but you have the feeling: '''"I have to do this."''' And you still do it '''almost instinctively'''. But it is then '''not the impulse out of the astral, but really out of the I''. Some special task that doesn't - seemingly - seem to be on the usual path of one's life at first and takes some branching off - and that can be just the right thing. As I said, '''''<nowiki/>''the path doesn't go soo to the destination''', but it goes this way and then it goes that way again and then it goes this way and that way - and '''then at some point it goes there'''' ('''''<nowiki/>'''Wolfgang points in completely different directions)''. '''''<nowiki/>''In the beginning''', as a child, unconsciously, we know the goal, in general, from the prenatal, when we come, we know that exactly, '''we know the goal exactly'''. Only the real path in life doesn't go that way. And '''''<nowiki/>'''which detours these are, that is basically not predictable''. It is predictable that we will face certain - '''''<nowiki/>''by fate''' - but '''how''' we seek them out, '''when''' we seek them out, '''where''' we seek them out exactly, '''we are already individually involved in that''. The guardian angel only helps us, sometimes gives us a little push so that our I becomes awake enough - our real I - to recognise the situation. Only '''the art is to connect our real, our great I with the consciousness'' that we have downstairs, '''''<nowiki/>''to take in more and more of what is upstairs'' also, but to feel that it is actually the much greater. Then I can '''begin to really''' '''watch myself''' in a certain way.

That is to say, to really '''carry in the earth-consciousness the consciousness of the great I''. And that leads inwardly to soul struggles, quite clearly, because ''the ego wants something completely different'': "No! I don't like him, I don't want him, no way!" So, there is, how shall I say, the confrontation, as our 19th century '''''<nowiki/>''Viennese folk poet Nestroy''' puts it: '''"Who is stronger, me or I? Now I want to know!"'' Yes, we are constantly in the middle of this conflict and it is good if we become aware of it. And we have enough to do with that. '''We don't need to wrestle with who else, but wrestle with our own ego'' and, how shall I say, convince it to go differently, and so on. And there you have to teach the ego once: "You, what the adversaries whisper to you may not be the best thing in the world. It may seem good to you, but there are quite other things to be gained." Then it goes together. So, basically, it's a question of this flowing together, '''''<nowiki/>''that the soul, in which the ego also lives itself out, that this is transformed into the spirit self''. That is to say, then our earthly-soully, yes, still in this life and in the next incarnations - that is, still while we go to earth - will then also become more and more the inner life, that is, '''our everyday life''', will also become more and more '''the expression of our real I'''. Then we can connect both with each other. Connect both with each other. As a result, our ego does not become smaller, but larger and includes more and more, takes more and more into its shell. Then it's not: "No, no, I want that, but the neighbour can't have that", but where I begin to rejoice: he also has something beautiful like that and I rejoice in it. And not, as the saying goes, "Envy has sharp eyes. "What! He has a car, his car is ten centimetres bigger, that annoys me, it annoys me every day when I see that. But wait, I'll show you, in ten years I'll have one too, it's three metres bigger." Then I come along with, I don't know, what kind of monster. Or faster or further or more beautiful or whatever. I learn to rejoice that my fellow human being, my neighbour, or anyone else, has a full and beautiful life too. - and above all, I rejoice in the fact that they are going their way. His way. Not the way I imagine life to be, but that he is perhaps going a completely different way. And we can ''still perhaps take some steps together''. But we also know that everyone has a completely different field. And what I can't do yet, you can already do there. I can learn from it and do it in my own way at some point. So, we are all working on that.

So, you all don't have to worry about, ''How do I do this,'' and thing. '''We're doing it''. We're doing it. So, ''the art is'' - again said - '''''<nowiki/>''just to become more conscious for the future that we are doing it''. That we do it. Because, then, with our consciousness, with our earthly consciousness, we also manage to '''grasp what our real I wants''' - '''and''' which in our consciousness also has '''the angel''', '''who accompanies us''', who overlooks this and who helps our I, our real I, so that below, that the little ego becomes aware, here and there, that it nevertheless stumbles once in the right direction - even if it is only quite unconsciously. Actually, one wants something completely different, but nevertheless I stumble there and say: "Uahh! I didn't want to go there at all, but wait, yes, aha, it's... yes, I got through after all." And after ten years you realise: I have learned something from it. And then I'm even grateful for it, even if at that moment the ego said, "Uhhh, I don't want to!" So, that's how it works. Yes.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=6771s Transforming the soulish, the etheric and the physical: our development to the spirit man at the end of the cosmic stages of development - Part I 1:52:51]===
So, '''transformation of the soulish'<nowiki/>'', '''''<nowiki/>''transformationof the ethericand''' sometime - well, not sometime - '''spiritualisation''' also '''of the physical''. '''The essential foundations''' for this '''are''' also '''laid''' now '''during our earth evolution''', although we will only be so far along at the last cosmic state of evolution, that is, at the seventh, that we will thus have '''spiritualised''' '''the''' '''physical'<nowiki/>''' completely - '''in a completely individualised form'''.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=6813s Insertion for explanation - physical need not be material: making traces of natural elemental beings visible 1:53:33]===
Whereby, please, always bear in mind: '''Physical and material or mineral is not quite the same''. We have often spoken of this. For example, '''''<nowiki/>''the whole'<nowiki/>'' '''elemental beings''', the nature elementals, '''have'' all '''''<nowiki/>''a physical body'<nowiki/>''' - and yet they are not material. '''They can leave their traces in the material'', so it's true that sometimes like that... '''root dwarfs''' or what really leave their traces in the way, for example, the '''roots'' grow or what. And a skilful '''''<nowiki/>''wood carverliberates''', so to speak, '''a portrait of this elemental being''' from it. Not that it really looks like that anywhere, because it is not sensually visible, but the characteristics of this being are somehow depicted inside. Because it is precisely this root being that has left these traces inside - and a good carver sees this, sees it somewhere, frees it, so to speak, from what is disturbing, and brings it out. It's not as if he simply models it according to his wishes: "Oh, I'll do this or that now", but '''he brings out what's in the root''. And that is a trace of this active elemental being, for example. And he doesn't even have to have a conscious imagination of it, but in his actions, as he carves it, it's inside. His real I recognises the elemental being, the ego below perhaps suspects it a little, but his real I leads at the moment that he really brings it out. And we are all doing something in that direction again and again. So it's all about nurturing that.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=6941s Transforming the soul, the etheric and the physical: our development up to the spirit man at the end of the cosmic stages of development - Part II 1:55:41]===
So really through all the stages, that is '''transforming the physical into the so-called spiritual man''. So that which we have received as the first '''''<nowiki/>''predisposition''' - already '''on the''' so-called '''Old Saturn'''' - to bring it to maturity as a completely spiritualised physical thing - '''in the end'''. And '''spiritualised''' means in that case''': Expression, ''perfect expression of our I''. It has nothing at all to do with material-material, but to develop physical forces of form that are completely individualised. '''Transforming the ethereal into the life-spirit''', we will succeed in doing that '''a little earlier'''. That is to say, to make our life forces into something of our own. And then, we are already working on that - and we will then continue to work very intensively '''on''' '''the next cosmic stage of development: the astral into a spirit-self'''. Each person for himself, but all together as humanity to a whole '''spirit-self astral world'''. Or '''the black magicians''' in the other direction. They '''work''' just '''to''' '''a counter-spiritual, dark astral world, but also created out of the I'''''<nowiki/>'''. And they can only do this with the help of human beings. That is why these soratic entities are so upon us... they lurk so upon us. Because, out of the freedom to create something there, which they can then take in there, we can. They themselves cannot do it in that form.'''

And "the centre", the pivot around which everything revolves, "is the human I". And if we go through that, then we have '''the picture''' again '''with the Kabirs''', which I discussed the time before last, I think, well, or that was the last time, I can't remember now: The ''''gods of becoming'<nowiki/>''', which are already known from Greek mythology, just ''''which correspond to these seven stages''', so ''''the physical, the etheric, the astral''', these are the first three Kabirs, which are mostly mentioned. Then sometimes '''a fourth''' is mentioned, we read in '''Faust''', "the fourth did not want to come. He was the right one who thought for them all." ''''There's the I-insert''' in there, and then it goes on. '''"Are actually of their seven.''' '''Where have the others gone?''' They are to be enquired for in Olympus'', that is, in the spiritual world. '''These are the spiritual members of man's being''', that is, the '''spirit-self''', the '''life-spirit''' and the '''spirit-man''', then we are only... then, '''then we have become man in the full sense, at the end of this development'''. And then it starts. "Then comes the eighth, which nobody has thought of yet." Because, '''then we'll be ready to build'''''<nowiki/>''' a new, '''a whole new world - right into the physical''. That's the next thing, and that's a path, I think, that's worth taking. And '''what Rudolf Steiner did so magnificently''' - which I am not aware of anywhere else in such a form, in such clarity, I must say quite honestly - that so far '''this goal''' is set, somewhere, and that in so many places it is so clearly expressed that this is the '''great spiritual task''', '''which man can achieve if he wants to'''. And - it depends on us, nothing else.''

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=7184s fade-out 1:59:44]===
I look at the clock and see it's nine. I will leave it at that for today. I hope there weren't too many dark impulses today, that there was a bit more light once inside, but we'll surely learn to love the dark sides too. Well, until next time. ''From the participants: "Love evil well".'' Exactly, "loves evil well". Until the next time. Until the next time. Thank you very much to the viewers also in the livestream. I'll say goodbye. Thanks for being there. See you next time. Have a good evening everyone.

==Thematic reading suggestions==
Rudolf Steiner on the change of handwriting:

Rudolf Steiner: Nervousness and Iness (lecture given in Munich on 11 January 1912; GA 143).

The lecture has also been published as a single print with commentary by Frank Meyer:

Rudolf Steiner: Nervosität und Ichheit - Stressbewältigung von Innen, Rudolf Steiner Verlag, Basel 2015, <nowiki>ISBN 978-3-7274-5274-1</nowiki>.

File:122.apo.webp

2022-10-17T08:19:29Z

Odyssee:

The Apocalypse of John - 122. lecture by Wolfgang Peter

2022-10-17T08:04:16Z

Odyssee:

==Main Topic==
Through the 20th weekly verse of the Anthroposophical Soul Calendar we are reminded to connect with our destiny in ever increasing awareness and to recognise in what confronts us from outside - seemingly independent of ourselves - the work of our great I supported by our angel and to follow his beckoning.

In doing so, the path will always zigzag and, in addition to highs, will also present us with lows that are felt to be sorrowful, which will stimulate our everyday I to build our spirit self through conscious and deliberate work on the astral, which will come together on the New Jerusalem to form a rich spirit self world for all of humanity, if we do not allow ourselves to be lured by black magic powers in the direction of the soratic realm.

It is also already time to begin to devote ourselves to working on the etheric forces: A small step in this direction can succeed, for example, with the playful changing of our handwriting, which we can consciously individualise and transform into the expression of our real I.

==Key words==
[[Apocalypse of John - 122nd lecture by Wolfgang Peter#Welcome and introductory remarks to the 20th verse of the week 0:00:36|The 20th verse of the week continues the theme of the last few weeks with a great admonition: our ego would have to kill itself if it did not constantly receive the influx from the great spiritual world, the world-celebration]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Greeting and Introductory to the 20th Week 0:00:36|In our daily consciousness we experience only a reflection of our real being]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Welcome and Introduction to the 20th Verse of the Week 0:00:36|We encounter the I in its reality where we are actively active]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Welcome and Introduction to the 20th Verse of the Week 0:00:36|We are still very much dreaming in our sense perception]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Welcome and Introduction to the 20th Verse of the Week 0:00:36|With everything that flows to us through the senses, spiritual things also flow to us and with them, in the depths, our own being as well]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Welcome and introductory remarks to the 20th Verse of the Week 0:00:36|Every encounter can open up a moment of destiny for us]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Greeting and Introductory to the 20th Verse of the Week 0:00:36|At the latest in adolescence, enthusiasm should ignite in the environment]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Greeting and Introductory to the 20th Verse of the Week 0:00:36|We only recognise the double with the light of the real I]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Finding my true gift and recognising my real vocation, to which I can only call myself - example instrument maker 0:06:09|the learned skills are not always the real skills]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Finding my true calling and recognising my true vocation, to which I can only call myself - example instrument maker 0:06:09|finding my true calling]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Finding my true gift and recognising my true vocation, to which I can only call myself - Example instrument maker 0:06:09|recognising my true vocation: finding the source of our everyday self so as not to remain on a dying branch]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Finding my true gift and recognising my actual vocation, to which I can only call myself - example instrument maker 0:06:09|the real is that which is not yet there]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Less fortunate encounters with musical instruments can also give beckoning fates...0:11:06|Wolfgang's unfortunate encounters with musical instruments: heeding beckoning fates]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In the background of the 20th week's saying: desires and real will - what we really want comes to us unexpectedly, but we have to seize it in action 0:12:56|the differences between desires and real will]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In the background of the 20th week's saying: desires and real will - what we really want comes to us unsuspected, but we must seize it in doing 0:12:56|what we really want comes unsuspected]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In the background of the 20th week's saying: desires and real will - what we really want comes to us unsuspected, but we must seize it in doing 0:12:56|listening to the impulses in order not to have to "kill ourselves"]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In the background of the 20th week's saying: desires and real will - what we really want comes to us unexpectedly, but we have to seize it in doing 0:12:56|"I want to develop myself every day!" in this doing is the reality of our own I]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In the background of the 20th week's saying: desires and real will - what we really want comes to us unexpectedly, but we must seize it in doing 0:12:56|working out of the situation of lack into the reality of the I]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In the background of the 20th week's saying: desires and real will - what we really want comes to us unexpectedly, but we must seize it in doing 0:12:56|it is a matter of reviving the little I with every breath: it is not such spectacular things]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In the way we breathe, speak, walk, gesticulate, attack things, lies our real I: we can consciously change what is unconsciously going on, right down to the physical 0:16:13|our real I lies in the way we breathe, speak, walk, gesticulate, attack things: all that we are not normally so fully aware of]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In the way we breathe, speak, walk, gesticulate, attack things, lies our real I: we can consciously change what is unconsciously going on, right down to the physical 0:16:13|the characteristics of my gait: unconscious things can be consciously relearned and changed]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In the way we breathe, speak, walk, gesticulate, attack things, lies our real I: we can consciously change unconsciously expiring things up to the physical 0:16:13|the characteristic of my speech: do I show my real voice?]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In the way we breathe, speak, walk, gesticulate, attack things, lies our real I: we can unconsciously change what is happening consciously into the physical 0:16:13|in language the whole being can express itself and thus come into contact with the Other from person to person]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#On stage: with the role personality we absorb something of its essence and make it our own 0:19:37|On stage: integrate the characteristics of the role personality into one's own being and make something of it our own]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In everyday life: from encounters from person to person we take up something of the essence of the other and can make it our own through impulse - without copying it 0:21:53|in encounters between people: taking something from the other as impulse, but not becoming a copy]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In everyday life: from encounters between people we take something of the essence of the other and can make it our own through the impulse - without copying it 0:21:53|waking observation of the other: experiencing him as a whole in his form of movement]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In everyday life: from encounters from person to person we absorb something of the essence of the other and can make it our own through the impulse - without copying it 0:21:53|learning from each other, thus allowing the power of the I to grow and build up more and more resources]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Working of the life forces into the physical: Married couples can become more like each other over the years 0:24:06|creating into the physical: Married couples can become more and more like each other externally over decades of living together]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Letting the mind rest and simply observing: looking at previous incarnations via face and gestures in their movement 0:25:13|Letting the mind rest and opening the gaze: observing in the other how the I, for example, intervenes in gestures]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Letting the mind rest and simply observing: looking over the face and gestures in their movement previous incarnations 0:25:13|looking into previous incarnations: through the hands we think our destiny]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Letting the mind rest and simply observing: looking over the face and gestures in their movement previous incarnations 0:25:13|meeting and recognising each other on the exciting plane that brings together the gestures of the arms, larynx and collarbones]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Letting the mind rest and simply observing: looking over the face and gestures in their movement previous incarnations 0:25:13|the "enlightenment" demands to be able to wait and comes quite unexpectedly in a sudden impulse]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#recognising the I in its beauty: the outward expression of the individual being with all its experiences 0:29:15|becoming a community of humanity: beginning to learn now in the small encounters]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Knowing the I in its beauty: the outward expression of the individual being with all its experiences 0:29:15|the ugly can only be where the I cannot express itself]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Knowing the I in its beauty: the outward expression of the individual being with all its experiences 0:29:15|Beauty is there when the individual being expresses itself in the outward: nothing is accidental]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Knowing the I in its beauty: the outward expression of the individual being with all its experiences 0:29:15|harmonic incarnations, inner soul struggles: all experiences find expression in lives]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter|a converted sinner is dearer to the Christ than a man who has always been only good, for he remains on the old level]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Where the I works in life, it goes through ups and downs: with some they are outwardly visible, others wrestle in the heaviest struggles of the soul 0:33:24|when the I works on itself in life, it always goes through ups and downs]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Where the I works in life, it goes through ups and downs: with some they are outwardly visible, others wrestle in heaviest soul struggles 0:33:24|some go through heaviest soul struggles, others need outer obstacles to learn]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Where the I works in life, it goes through ups and downs: with some they are outwardly visible, others wrestle in heaviest soul struggles 0:33:24|always the diversions is the shortest way]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Fate leads us again and again into the situations in which we can develop still lacking strength 0:37:44|our weaknesses are challenged again and again until we have learned by our own strength]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Fate keeps leading us into the situations in which we can develop still lacking powers 0:37:44|the adversaries try to lead us around the obstacles, not our guardian angel]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Fate keeps leading us into the situations where we can develop still lacking powers 0:37:44|flagellating and punishing oneself does not solve the problem, but lowers it into the depths where the adversaries are]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Fate leads us again and again into the situations in which we can develop powers still lacking 0:37:44|of the desire to experience pain]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Fate always leads us into the situations in which we can develop still lacking powers 0:37:44|the greatest fate is the one that gives me a trial every day]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Fate leads us again and again into the situations in which we can develop still lacking powers 0:37:44|"Him I love who desires the impossible": the one small step]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#We can already take the first steps towards developing the spirit self on the New Jerusalem 0:43:18|building the great spirit self on the New Jerusalem: we can already take the first small steps]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#From our own fire held back and from mental slaps in the face we can gain forces for the I 0:45:08|holding my fire in check and thus transforming forces]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#From our own fire held in check and from mental slaps in the face we can gain forces for the I 0:45:08|Mental slaps in the face: what can I make of it?]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Sympathetic people: learning to look behind the sympathetic to the strange and picking up impulses from it 0:47:25|Sympathetic people: looking behind the sympathetic and finding the strange]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Sympathetic people: learning to look behind the sympathetic at the foreign and picking up impulses from it 0:47:25|very good friendships and yet often quarrels: I can take something from this]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#In the relationship of animal and human enriching each other 0:50:45|learning from the animals in reciprocity]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#"Spiritual places" from which we can draw new things out of nothing are everywhere and in every moment 0:51:32|"Spiritual places" are everywhere I am awake: Impulses that can give me new things]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#"spiritual places" from which we can create new things out of nothing are everywhere and in every moment 0:51:32|every minute gives us opportunity to create out of nothing]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#The strangeness already begins in ourselves: what does my everyday consciousness know of my real I? 0:54:13|The strangeness already begins in relation to our own real I]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#The strangeness already begins in ourselves: what does my everyday consciousness know of my real I? 0:54:13|what is good for the melancholic]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#The strangeness already begins in ourselves: what does my everyday consciousness know of the real I? 0:54:13|What situations the sanguine should seek out]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#The strangeness already begins in ourselves: what does my everyday consciousness know of my real I? 0:54:13|The adversaries always try to take us away from our real I]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#The strangeness already begins in ourselves: what does my everyday consciousness know of my real I? 0:54:13|the doppelganger encounter: actually, my everyday person is totally unsympathetic to me]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#The strangeness already begins in ourselves: what does my everyday consciousness know of my real I? 0:54:13|a further step: we realise that we are also imperfect in the forces of life]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#The strangeness already begins in ourselves: what does my everyday consciousness know of the real I? 0:54:13|of the transformation of the life forces into the life spirit, the Buddhi]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Change life habits consciously and willingly and thus work into the life forces: Example manuscript 0:58:14|Working into the life forces: consciously willfully changing life habits using the example of the manuscript]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Changing life habits consciously and willingly and thus working into the life forces: Example manuscript 0:58:14|expressing the I in the manuscript]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Calligraphy: the meditative art of writing leads from inspiration to imagination 1:01:14|the art of writing]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Calligraphy: the meditative art of writing leads from inspiration to imagination 1:01:14|Calligraphies: expression of the group ego]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Calligraphy: the meditative art of writing leads from inspiration to imagination 1:01:14|Painting calligraphies: meditation in which inspiration becomes imagination]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Calligraphy: the meditative art of writing leads from inspiration to imagination 1:01:14|In Chinese: the characters come from above downwards, from heaven to earth]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Calligraphy: the meditative art of writing leads from inspiration to imagination 1:01:14|in Arabic and Hebrew: the characters come in from outside]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Calligraphy: the meditative art of writing leads from inspiration to imagination 1:01:14|in Western: I do it]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#A highly recommended exercise: playing with your own writing 1:04:49|recommended exercise: playing with your own writing]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#A highly recommended exercise: playing with your own writing 1:04:49|writing with a brush]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Ancient writings: from the spiritual seeing of the characters in inspiration down to the practical application in everyday life 1:07:17|new impulses in a culture: the most important thing is already there right at the beginning]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Old scriptures: from the spiritual seeing of the characters in inspiration down to the practical application in everyday life 1:07:17|the hieroglyphs were only allowed to be written by the initiates of the Egyptians who could also see the characters spiritually]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Old scriptures: from the spiritual seeing of the characters in inspiration down to the practical application in everyday life 1:07:17|the second level of scripture: the practical, the commercial]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Old scriptures: from spiritual seeing of the scriptural signs in inspiration down to practical application in everyday life 1:07:17|with the Egyptians earthly sensual things become symbols: bird Ba for the astral body]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Old scriptures: from the spiritual seeing of the characters in inspiration down to the practical application in everyday life 1:07:17|Depiction of the etheric body: figures with bent arms at the head stand for the fetching of thoughts from the etheric]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Old scriptures: from the spiritual seeing of the characters in inspiration down to the practical application in everyday life 1:07:17|Egyptian initiation: initiation into thinking]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#From ancient Egypt to our consciousness soul age: working on the sensation soul leads to transformation into the intuition soul - working on the consciousness soul transforms it into the imagination soul 1:10:53|to Living Thought]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#From Ancient Egypt to our Consciousness Soul Age: Working on the Sentient Soul Leads to Transformation into the Intuition Soul - Working on the Consciousness Soul Transforms It into the Imagination Soul 1:10:53|From the Sentient Soul Becomes the Intuition Soul]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#From Ancient Egypt to our Consciousness Soul Age: Working on the Sentient Soul Leads to Transformation into the Intuition Soul - Working on the Consciousness Soul Transforms it into the Imagination Soul 1:10:53|Transforming the Consciousness Soul into the Imagination Soul: Learning to Paint in the Soulful]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Painting in writing: a powerful contribution to the transformation of the astral, but one that presents us with new challenges from Ahriman through the machine age and demands a new individual impulse 1:14:38|Painting and its connection with the transformation of the astral]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Painting in writing: a powerful contribution to the transformation of the astral, but which, through the machine age, confronts us with new challenges from Ahriman and demands a new individual impulse 1:14:38|Writing can also be painting]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Painting in writing: a powerful contribution to the transformation of the astral, but which, through the machine age, confronts us with new challenges from Ahriman and demands a new individual impulse 1:14:38|at the computer: playing with Ahriman]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Painting in writing: a powerful contribution to the transformation of the astral, but which, through the machine age, confronts us with new challenges from Ahriman and demands a new individual impulse 1:14:38|Rudolf Steiner: machine writing disturbs the rhythm of the heart]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Painting in writing: a powerful contribution to the transformation of the astral, but one that presents us with new challenges of Ahriman through the machine age and demands a new individual impulse 1:14:38|overcoming the ahrimanic in writing in individual textual composition]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Finding mastery from limitation 1:19:12|we learn most where we have the fewest resources: Examples from painting]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Abstract art: of monkey paintings and artworks designed by the I impulse 1:21:58|abstract art: monkey paintings and paintings designed by the I impulse]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#abstract art: of monkey pictures and artworks designed by the I-impulse 1:21:58|abstract art goes out of the spatio-temporal world]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Our Way to the New Jerusalem: transforming the astral into individual spirit-self out of the free I and thus building a completely new soul-world 1:25:46|work on the astral is a prerequisite for the spirit-self-world on the New Jupiter]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Our Path to the New Jerusalem: transforming the astral into individual spirit self out of the free I and thus building a completely new soul world 1:25:46|On the New Jupiter we will live as ethereal beings]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Our Way to the New Jerusalem: transforming astral into individual spirit-self out of the free I and thus building a completely new soul-world 1:25:46|our spirit-self created by ourselves will enrich the soul-world as something completely new]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Our Way to the New Jerusalem: transforming astral into individual spirit self out of the free I and thus building a completely new soul world 1:25:46|the spirit self of the higher hierarchies is completely different: it was not created by a free I, but out of their spirit filling]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Our path towards the New Jerusalem: transforming the astral into individual spirit-self out of the free I and thus building a completely new soul-world 1:25:46|the small steps towards the spirit-self: e.g. transforming angry responses, not suppressing them]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Our path to the New Jerusalem: transforming astral into individual spirit self out of the free I and thus building a completely new soul world 1:25:46|seeing the other as enrichment]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Our path to the New Jerusalem: transforming astral into individual spirit self out of the free I and thus building a completely new soul world 1:25:46|The right spirit-self and its dark counter-image which we make a gift of to the soratic entities]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#The light spirit-self and its dark counter-image leading into the soratic world via the path of black magic 1:25:46|the path of black magic: striving for spiritual dominion over fellow human beings]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#The light spirit-self and its dark counter-image, which leads into the soratic world via the path of black magic 1:25:46|at the time 6-6-6]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#We have to get away from the classical scheme of good and evil: the efforts of the black magicians to lure us onto their path even now - and the way back is very, very arduous 1:36:34|getting away from classical good and evil]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#We must get away from the classical scheme of good and evil: the efforts of the black magicians to lure us into their path even now - and the way back is very, very troublesome 1:36:34|the soratic world: a perfect world in which everyone has their unchanging place]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#We have to get away from the classical scheme of good and evil: the efforts of the black magicians to lure us onto their path even now - and the way back is very, very arduous 1:36:34|soratic world: essential decisions are already made during our earth evolution]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#We must get away from the classical scheme of good and evil: the efforts of the black magicians to lure us onto their path even now - and the way back is very, very arduous 1:36:34|walking black magic paths and seducing others to follow them consciously or unconsciously: the way back is very far and full of power-sapping resistance]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#The heavy legacy of abuse: from victim to perpetrator - or transforming the powers and strengthening the I 1:41:45|victims can become perpetrators]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#The heavy legacy of abuse: from victim to perpetrator - or transforming the powers and strengthening the I 1:41:45|suffered abuse: Passing on Suffering or Strengthening the I with the Tremendous Powers Contained Within]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Connecting our everyday consciousness more and more with our great I: Do we manage to seek out the challenges in which we grow by our own strength? 1:45:25|the healthiest path of development: to seek by my own strength the challenges by which I grow]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Connecting our everyday consciousness more and more to our great I: Do we manage to seek by ourselves the challenges in which we grow? 1:45:25|We shape our own destiny, but the detours that lead to the goal are not predictable]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Connecting our everyday consciousness more and more with our greater I: Do we manage to look for the challenges in which we grow by our own strength? 1:45:25|carrying into our earth-consciousness the consciousness of the great I]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Connecting our everyday consciousness more and more with our great I: Do we manage to seek out the challenges we grow from by our own strength? 1:45:25|"Who is stronger, me or I?"]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Connecting our everyday consciousness more and more with our great I: Do we manage to look for the challenges in which we grow by our own strength? 1:45:25|letting our ego grow bigger so that it takes more and more into its shell: rejoicing in a fulfilled, beautiful life of the neighbour]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Connecting our everyday consciousness more and more with our great I: Do we manage to look for the challenges in which we grow by our own strength? 1:45:25|becoming more aware in the future that we are doing "it": to grasp what our real I and our accompanying angel want]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Transforming the soulish, the ethereal and the physical: our development to the spirit man at the end of the cosmic stages of development - Part I 1:52:51|Transforming the soulish and ethereal and spiritualising the physical]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Introduction to Explanation - Physical need not be material: making traces of nature elementals visible 1:53:33|Physical is not the same as material or mineral]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Introduction to Explanation - Physical need not be material: making traces of nature elementals visible 1:53:33|Elementals have a physical body that is not material: a woodcarver can get the portrait of a root dwarf out of the root]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#Transforming the spiritual, the ethereal and the physical: our development to the spirit man at the end of the cosmic stages of development - Part II 1:55:41|Towards the spirit-soul astral world on the next cosmic stage of development? Or to the counter-spiritual, dark astral world?]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#transforming the spiritual, the ethereal and the physical: our development to the spirit-man at the end of the cosmic stages of development - Part II 1:55:41|the seven Kabirs in Faust are "the gods of becoming"]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#transforming the spiritual, the ethereal and the physical: our development up to the spirit man at the end of the cosmic stages of development - Part II 1:55:41|the eighth (Kabir) that no one has thought of yet: ready to build a new world up to the physical]] - [[Apocalypse of John - 122nd lecture by Wolfgang Peter#transforming the spiritual, the etheric and the physical: our development up to the spiritual man at the end of the cosmic stages of development - Part II 1:55:41|Rudolf Steiner has repeatedly expressed in hitherto unique clarity the great spiritual task of man and his goal]]

==To the film==
{|
|-
|[[File:122apo.jpg|250px| link=https://www.youtube.com/watch?v=urK4f7O13Zc]]<center>- 122nd episode -</center>||
|}Find more lectures from the Apocalypse of John by Wolfgang Peter here: [[lecture Series Apocalypse of John by Wolfgang Peter]]
==Transcription of the 122nd lecture (by Ghislaine and Susanne on 23 August 2022) ==

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=36s Welcome and introductions to the 20th verse of the week 0:00:36]===
And here we go. Dear ones, I welcome you warmly to the 122nd lecture on the Apocalypse. Now I have to be very careful not to lose count, a little bit up or down. In addition, there is '''the 20th verse of the week'''; '''it continues''' '''the theme''' that we have always had '''now,''' '''but''' '''a very great admonition''' is now inside, at least that is how I feel it: <blockquote>This is how I first feel my being,

"Being far from the world.

In itself, extinguishing itself

And building only on its own ground

'''In itself, would have to kill itself'''.</blockquote>So that means, our little I, '''our ego'', if you will, '''''<nowiki/>''would have to kill itself''', '''if it did not constantly get the influx from the great spiritual world'', thus the impulses, '''the world-keynote''', of which we have spoken. So, the real spiritual, our own spiritual - also from our real I - comes to us from outside. And the question is, to what extent we can internalise that and '''to what extent we can lift it into consciousness'''. '''If not, we are actually spiritually deadened''', basically. So we would then come in a direction which, yes, is ultimately related to the soratic entities. Then, in the extreme case, we would be completely '''cut off from our real I'<nowiki/>'' and would only have this little bit that we have today '''''<nowiki/>''in our''' normal '''day consciousness'''', which for most of us really fills the whole consciousness at first; but '''our real being'''' is not to be found in there, or only to a limited extent, as an image, '''as a reflection'''. - in any case '''not in its reality'''. In its '''reality''' we always experience it '''where we actively encounter the world'', go towards it, basically, and deal with the world in an active way, that is, with the world outside.

Whereby this '''acting''' is in the broadest sense. It is also in the way I look at things, the way I listen to things, to people, to animals, to the sounds of the wind, because, all this requires an active will process, in truth, if we really want to grasp it consciously, what is coming towards us. Because in truth: '''we dream''' yes '''quite strongly''' also '''in sensory perception'''. We are not really fully awake inside. You notice that immediately when you try to remember: What was it all about? Then you realise ''what you didn't see consciously.'' It's gone. It flits through consciousness for a second and is gone. We don't really grasp that at all. But in this whole stream of the sensual world, which we experience with all our senses... Rudolf Steiner speaks of twelve senses that we have. What flows towards us also flows towards us with the spiritual. We only have to learn to recognise it as such. But that is precisely not this weak reflection that we have in the momentary sensual experience, but '''the deeper''' that is behind it. '''And with that, our own being also comes to meet us''. And in every encounter '''''<nowiki/>''a moment of destiny''' can open up for us in that we take hold of what we encounter and make something of it. And that can be every look at a flower, a stone, wherever, the encounter with an animal, with a plant, with a human being - of course especially there. But '''all that brings us closer to our real being''. That is very important.

And leading us there, slowly leading us there, '''begins in school''' actually '''at the latest from puberty''', where one takes care that - one can no longer say ''children'' - the young people, do not always occupy themselves too much broodingly with themselves, but that they '''ignite''' their ideas, their enthusiasm, '''their capacity for enthusiasm'' that they have, '''''<nowiki/>''in what surrounds them''', in the world out there. If they are completely within themselves and '''only concentrate on their moods, their lusts and desires'', then they are basically cut off from their real spiritual. '''Then they see at most that''', '''which''', well, is mainly '''fed by the double''' or other '''things'''. And '''you can't''' recognise '''him''' in his true form if you don't also have the other perspective.

The double reveals itself for what it is - '''in its true''', real '''shape'''' - only there, '''where I''' can '''illuminate it with the light of the real I'''. And '''for this''' '''I''' must actually go out into the world, basically, '''really occupy myself with the world''' and with the very encounters that are daily to me '''and absorb them awake'''. That is now the great '''task of our consciousness soul age'''.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=369s Finding my true gift and recognising my actual calling, to which I can only call myself - example instrument maker 0:06:09]===
And that is, I think, for many, many people today still very, very difficult to imagine, because, I think, '''most people will think''': "Well, what I experience inside of me, '''what''' '''I''' times '''think about myself''' or what, that is already my real I, '''that is I'''. I would like this, I have such and such preferences, '''I have learned such and such skills'''." Now I say "learnt" deliberately, although it is not yet the question whether '''these are the real abilities''' '''are'<nowiki/>''' that lie within one. Perhaps they are behind it. Someone, I don't know, may have learned to be a carpenter, outwardly, but that is not at all his real impulse behind it. He learned it because nothing else offered itself'' or something else. '''But''' perhaps '''it helps''' '''him''' to deal with the wood; then it can be interesting to '''find his true talents'''. Maybe he will say at some point: "Well, actually I don't know that I want to be a carpenter, but I want to be an instrument maker. That's it, because music moves me so much inside, but I don't want to be on stage somewhere with it or stand among people with it, but my passion is building instruments." Then perhaps I already have quite a good preparation for it through the carpentry trade that I learned and '''only later realise''' what '''my actual calling''' is, '''to which I call myself'''''<nowiki/>''', in truth. No one else is calling me there.'''

And we are often in life, often a large part of our life perhaps... it is certainly like that for many people, in, I say, in "'''jobs'<nowiki/>''', which are not their real calling and which of course serve to maintain life and earn the money that is necessary for that. And that's what we need. And '''you often have to make compromises, but''' '''it is necessary,''' '''to find yourself,''' '''that at some point you grasp this core''', that you '''recognise''' it. - and that happens '''from the opportunities that come to you'''. So, for example, someone who has started the carpenter's trade or perhaps has practised the trade for a few years: perhaps he meets some instrument maker or what. '''And that's suddenly the great epiphany'': "This is what I really want." And at that moment you know it: "This is what I really want." Then if I keep at it... I mean, there's such fleeting enthusiasm sometimes, "Ah, that was great to do." And then after a week I'm already "fuck it" again, then of course it wasn't. But it can be. And if I then just take it and actually put all my energy into it and do it, because I want to build instruments, good instruments. '''''<nowiki/>''And the money just comes by the way''. But that's not the motivation, not the real motivation. I do it because I want to do it as well as I can somehow, to give an artist the possibility to put his musical expression into it - and that is possible with a good instrument in a different way than with a, well, average instrument, let's say. So, that's how life goes. But then we '''find''' that which is '''the''' '''source of our everyday ego''' in the end, but if we '''stop at the everyday ego alone''', then '''it is''' basically '''on a dying, descending branch'''. Then life just lives along somehow, but not much develops inside.

And our spiritual I, the spiritual reality... I think I've said this many times: ''The real is that which is not yet''. I can't measure that physically - not at all. That is my next impulse to do something. Then I realise something. And '''in the moment it is there, it actually already dies out, actually already dies''. It's already waiting for the next impulse that's inside. So, now with the instrument maker, '''''<nowiki/>''with the next move'<nowiki/>'' perhaps, that he makes. And with each ''something dies out, at last a great instrument dies out'', but that is then finished. At that moment, he can hand it over to the musician and he can enliven it with his playing. But as an instrument itself, alone, it doesn't live on, it lives on as long as he works on it. As long as it is in the process of becoming. And then perhaps it will be taken hold of on a higher level by the musician who plays it, who handles it properly - and which then will certainly have a beneficial influence on the instrument.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=666s Less fortunate encounters with musical instruments can also give fortune winks...0:11:06]===
If someone just kind of noodles over the whole thing, then he probably ruins it and damages it somehow. He doesn't have to tear off the strings and so on, which could still be replaced, but... I have to confess right away, I'm not speaking from my personal practice. '''My encounters with musical instruments have been rather unfortunate, although I love music deeply and am unfortunately not musical at all''. I think I am preparing something for later, in this incarnation it will only be possible in a very, very reduced way. I take great pleasure in it, but the ability doesn't go along with it. But in any case, the encounter with the two musical instruments I had: the recorder at school; I didn't manage to bring out more than one tone, no matter which holes I closed or didn't close, it was always the same wrong tone. The end. So I was mercifully released from that because it was just annoying anyway. And the next thing was, I got a guitar. I had it for one day. It was hanging behind the door - and then I opened the door that same evening with a bit of a bang, it made a noise, and the neck of the guitar was off. And then I thought to myself, "Well, so with the musical instruments, that's not yours." I let it go, because it was a pity about the instrument. So that's how it can work. There are also hints that some things, where you get the idea, "I have to do that", don't work out. And '''''<nowiki/>''then you should also pay attention to the hints of fate'', that maybe that's not the right thing to do.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=776s In the background of the 20th week saying: desires and real will - what we really want comes to us unexpectedly, but we have to seize it in doing 0:12:56]===
But these are '''the differences between the desires'' that one has, '''''<nowiki/>''and the real will that is behind them'<nowiki/>'' - the real creative, where you really go your way. And we are often like that because of what we see... we see something: "Yes, that's great, I'd like to do that too." But that's completely external, that has nothing to do with it. The point is, ''what we really want, that really comes quite unexpectedly''. At a certain moment in life, something comes across you or I see something in a shop, for example, the musical instrument, and then I say, "I want to learn that." It works for him. It didn't work for me, but it works for him and he starts to play it and that's his total passion, that's what he actually lives for. And he does the rest on the side, somewhere. So, it can be quite interesting.

And that's why it's so ''important to listen to these impulses''. Then we '''avoid''' that we '''actually have to kill ourselves''' within ourselves, because if this influx doesn't come, then... Our '''Viennese poet Nestroy''' '''would say''': he vegetates. "He's a vegetable. He lives, but he does not really live his life. He is physically alive, he has his sympathies and antipathies, but he doesn't have this strong '''impulse''' or he doesn't feel it so strongly: '''"I want to develop every day!"'<nowiki/>''' You don't have to say it so directly. I mean, the musician, when he grasps this and with every time he plays, when he just rehearses with it, he takes such a step. And there '''is the reality of one's own I'' inside, '''''<nowiki/>''exactly in this doing, every day the grasping''. And perhaps because he still has to have another job at the beginning, he gets up at five o'clock and plays for an hour, simply to become more and more familiar with the instrument. It's often a long way.

Because, there are '''artists'<nowiki/>'' who are great, who bring it '''''<nowiki/>''as an investment already from a previous life''', '''thereare also others''' who bring it '''from a deficiency situation''', precisely because they lack the ability to grasp it and know: '''"Now in this incarnation I want to work on it."'''' That is, they may not know it consciously yet, but they do. And '''that is the reality of their I'' that is inside. So that's - at least that's how I see it - a little bit as the background of this 20th week saying. I'll read it again:<blockquote>''This is how I first feel my being,''

"Being far from the world.

"In itself, extinguishing itself

"And building only on my own ground

'''''In itself, would have to extinguish itself''.'''</blockquote>So, '''this "in itself" just now goes to the little I'<nowiki/>'' first of all: '''''<nowiki/>''And that therefore belongs to be revived day by day, hour by hour, minute by minute, with every breath'<nowiki/>''. And we can.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=973s In the way we breathe, speak, walk, gesticulate, attack things, lies our real I: we can consciously change what is unconsciously going on, right down to the physical 0:16:13]===
We can. '''It's not such spectacular things'<nowiki/>''. Nobody has to become a virtuoso on the violin or anything like that. It is in the way we breathe, in the way we speak, in the way we walk, in the way we gesticulate, in the way we attack things: with what delicacy or with what force or whatever. ''Therein lies our real I''. So basically '''''<nowiki/>''in all the things that we are normally not so fully aware of''. Because, who knows exactly how they are walking. Who has a clear awareness of how he walks, what the '''characteristic of his walk''' is? We learned it as a child, in the phase where we don't yet have this I-consciousness, that is, in the first three years of life, where everything is basically already laid out. The rest then follows, except - '''unless I begin it quite consciously'', to '''''<nowiki/>''relearn''' walking, '''to put it on a higher level'''. It can be in different ways, I don't know, for example, that I try it as a dancer or something like that - or try it in eurythmy. Then the movements become different. And there I am with the consciousness. I am consciously acquiring it. I am actually doing something '''that I do unconsciously as a child'': With at least a certain consciousness, I learn it anew. And '''then the whole characteristic'' of the gait changes and all that. And this is now no longer something where something works unconsciously, but now I can raise it to consciousness. I mean, the child in the first three years of life, when it begins to stand up and so on, its real I is also working inside. Only the child knows nothing about it. And later, in our everyday consciousness, we don't know anything about it either. But '''''<nowiki/>''the real I has a massive effect insideand thus builds into the physical body'' that we get a very specific way of walking and so on.

'''The language''', which comes next, gets a '''very specific characteristic'''. But I can modify it later, work on it; I can then bring out - often consciously - what is inside the language. When I listen to so many people today, I think to myself: '''The voice you show me, the voice you let me hear, is not yet your real voice''. It is only a shadow of it. It's still very, very hidden." So, '''''<nowiki/>''few people'' today, I have made the experience, dare - but this happens unconsciously - '''dare''' to really put their '''whole being into the language'''. The result is a kind of sober, relatively unshaped speech; yes, for external communication, to communicate something, that's enough. But '''for a contact from person to person'', where it really goes from the innermost core to the innermost core, that is not enough. Language, for example, is an important means that can help: a carrier of this impulse. '''''<nowiki/>''In language, the whole being can express itself'', the very individual being.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=1177s On stage: with the role personality we take on something of its essence and make it our own 0:19:37] ===
And when I speak it myself like this, now this is not artificial language or anything. You know, now '''in the lectures''' or what, '''I also don't use any special artificial language''. I use the Viennese dialect, I am sometimes clearer, sometimes less clear, but I still try to be completely inside. It's different on stage, you have to make it bigger. But even '''''<nowiki/>''there''' one must actually '''be completely inside - and at the same time''' but '''also serve the role'''. That is a very interesting moment. And that only works if you, so to speak, integrate this '''characteristic of the role personality into your own being''', but '''make something of it'''. And therefore every actor, if he plays the role well, will play it differently than anyone else. And yet it will be true to the role. So, that's quite interesting. It's both. And '''you take something with you just for your I''' through that too and appropriate it, in the truest sense of the word, in the sense of '''making it your own'''. And you carry something of that with you, you carry something of that with you throughout your life. And it's the same with the walk, for example on stage. The first thing I notice when I rehearse a role is: "You're walking differently now. Aha, now it's starting to get interesting." So, '''the text has taught me to walk differently, and from that I slowly realise what the role actually is'', what it's really like. '''''<nowiki/>''The sentences'' that are in there don't interest me at all in the beginning. I simply speak them, but I try not to brood over them, but '''I let them work''' in me. It's just something, a text, it came to me, it's my fateful event, so to speak - even if I myself said I wanted to play it. It doesn't matter, it's still my fateful event, it comes towards me and it does something to me. And at the same time it happens in such a way that I internalise it and take something of it with me and at the same time serve the role. So it's quite interesting.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=1313s In everyday life: from encounters from person to person we take something of the essence of the other and can make it our own through the impulse - without copying it 0:21:53]===
And '''but it is also like that in the encounter between people''. The very important thing: you take something with you from the other person, '''''<nowiki/>''you actually take the whole other person with you'', you become richer in your own being by simply taking this impulse now as an impulse, seizing it and making something of your own out of it. '''That doesn't mean that you become a copy of the other person'', not at all. I mean, then it is a sign that one has not internalised it, but has actually externalised it, basically. You more or less outwardly imitate something: "Oh, that's so chic, the way he walks. That's how I try to walk too." It's not that. It's actually about '''''<nowiki/>''observing the other person''... but with such a broad awareness (''Wolfgang makes a wide movement with his hands)'', not: ''How does he put his fingers or something'', I would never think of that, but I try to '''experience him as a whole in his form of movement''. And that begins to speak to me and work in me. And I take hold of that and suddenly realise: "Aha, '''''<nowiki/>''by really following that inwardly, I take something of it with me - and yet it becomes my own'''." But I found something new. And so we are constantly giving each other suggestions in truth. And these are things where I fear so little conscious attention is paid today. '''We can learn so much from each other'', take so much away and we become richer, because it is always an impulse '''from which our own I makes something''. And it grows from that. "It grows from that". Not copying, not simply taking over one to one, but taking the impulse, seizing it and making something out of it yourself. In this way, the dimension, so to speak, grows more and more. '''''<nowiki/>''The power of the I becomes greater and greater, the power over oneself''. One simply has '''more resources''' at one's disposal - in one's soul, in one's life forces, yes, even quietly into the physical.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=1446s Working of the life forces into the physical: married couples can become more similar to each other over the years 0:24:06]===
One can sometimes see this; '''whereby it'<nowiki/>'' then goes more '''''<nowiki/>''into the outer''', but it can nevertheless also be very inner. '''Couples who become more like each other as the years go by''': When they have been married for thirty, forty, fifty years like that, there is a certain resemblance. But it's not - if it's going well - not as simple as "one picture is like the other", but you notice that there's a community right down to the physical, '''right down to the face''. There is something that one has accepted, but '''made one's own''', really made one's own. And that is especially exciting '''when the two partners were actually very different when they were young''' - and '''nevertheless''' a certain '''rapprochement''' comes about. Perhaps you often have to look more closely to notice that. But it is quite interesting.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=1513s Letting the mind rest and simply observing: looking over the face and gestures in their movement previous incarnations 0:25:13]===
So, in these traces you can really see in the sensual reflection, so to speak, '''how the I intervenes and does'''. You just have to open your eyes to it. You have to become awake. '''A little''', how shall I say, '''let the mind rest'', not immediately judge anything, but '''''<nowiki/>''simply observe''', with a little wide focus - and '''let it work''. It is not the finished picture that I see in front of me, but '''the face in its movement, the gestures in their movement. That's what makes it. I think I've already told you this several times: Rudolf Steiner often received suggestions to '''look''' in a previous incarnation of a person, from the gestures, from the movement of the hands. There is so much there. Because we really do think with our hands, with our gestures above all, or also how we grip... in a somewhat weaker form, of course, also through the step - but '''especiallythrough the hands we think our destiny'''. It's inside. So basically, if you could read the gestures over the whole life, the whole fate of the human being lies within. And you can also... in a single moment it can come to light. It may only be a hand movement, but it contains the whole fate. So, '''you don't have to follow it from childhood to the highest age'', it can be '''in a single movement'''... that '''can be the trigger''', that it clearly shines, what it is. Or the way one pronounces a certain word, it can be inside that. It's the little gestures we make. It's all connected. ''

It is very strongly connected: '''the''' '''gesture with the arms''', the '''larynx''', that's where it really goes, the '''collarbones''' there towards the larynx, '''that's a level that belongs together'', belongs together very, very strongly. ''(Wolfgang shows with his hands the connection between larynx, collarbones and arms.)'' So, '''''<nowiki/>''to meet each other on such a level, there is an infinitely exciting field, something to discover''. And you don't have to go there with the intention: "Well, I'm going to take a close look at him now, then tomorrow I'll know where he comes from, which incarnation he comes from, where he was". I actually have to forget that completely. I'm usually enlightened when I don't even think about it, but am simply fascinated by the way he uses his fingers, his hands - and all of a sudden, shhh, it's like a ping, an impulse. So, ''you have to be able to wait''. You have to go there without any particular purpose, without ''I want to know now''. If I go there, "I want to know now, who was he", then nothing comes out. That's even better. '''Or''' it comes out '''a fantasy of your own''' - and you can play out your fantasy to the hilt. The greatest robber stories come out of it, which are everything but true. That is "pure deception". So the best thing is really to be able to wait. And '''the characteristic of these real insights''' - is that suddenly, when you don't think about it at all, you suddenly get the impulse "from a single movement or a single word" that someone says. Out of such little things, actually. And just then, "when you don't suspect it at all". Maybe you thought to yourself ten years ago: ''I'd like to know where he comes from'' - but you didn't. Then one has completely forgotten about it; again, sometime and sometime, shhh, '''the impulse comes - and it's there'''.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=1755s Recognising the I in its beauty: the outward expression of the individual being with all its experiences 0:29:15]===
And '''this will''' '''become more and more important''' for the future '''if we really want to become a community of humanity''' - and in a way we should. Because then we will simply... at the latest, yes, in the next cultural epoch, earlier it will probably only be in individual cases, but then we will come so far that we can really speak of a humanity - and '''where we feel''' so '''connected''', basically, really '''with all people'', in a certain way. And '''''<nowiki/>''we can learn that now'''. We can now learn the first impulses in '''the small encounters''', so to speak, that we may have in our close circle. But it can also be with someone you only meet in the tram, and we are fascinated by their attitude or the way they walk or something else. It can be something like that. So, it's a great virtue to simply '''look at it''' without prejudice and to, how shall I say, enjoy seeing it. Even if it is perhaps, in inverted commas, an '''''<nowiki/>'''ugly'' person - just so under the classical categories. In reality, there is nothing ugly. '''''<nowiki/>''The only ugly thing is where the real I does not express itself in the countenance, in the movements and so on''. That is ugly. But according to external standards, this can be a person who is considered beautiful, even and well-formed; that is, well-formed in terms of shape. Can look like that - and still lack the strong impact of his very special individuality inside. He is the type of the beautiful, so to speak. And a person can actually have many wrinkles on the outside at first glance, be ugly, have a crooked face and anything else - and if you look closer, you can see the beauty of this face, because his I, his being, is really expressed inside. So, that puts all external concepts of beauty into perspective. '''Beauty is there when the individual being expresses itself on the outside,'' even in the struggles he may have gone through. '''''<nowiki/>''When the outward is ugly, perhaps many life struggles'' show themselves in the incarnation, perhaps also in a previous incarnation. And then you see this struggle, this, so to speak, struggle to bring out his form. And then all the struggles are actually also written on his face; just perhaps from the earlier incarnation - and they express themselves. So, "nothing is in there by chance".

Only where there is a "model face" that is like a "dozens face", but is considered beautiful, then it can be that only a few traces of it are "visible". One can distinguish. But of course it can... Not so that now people say: "Oh, "if someone is really beautiful", well, he's not an individuality, he hasn't worked on himself". That's not true either. It could also be that this is exactly what lies within his being. Then it expresses itself in the fact that in a previous life he '''once had a very, very harmonious incarnation'' somewhere, where also soul-wise everything in that life fitted, somewhere. All this is not coincidental. '''''<nowiki/>''All this is not coincidental'''. And it doesn't mean that in the next incarnation he will be beautiful again. Maybe in the life where he is very beautiful or what, he has '''many inner soul struggles''' - and these '''will express themselves in the next life''. And then it may not look so beautiful by today's standards, the countenance. But '''it will''' perhaps in a certain way '''look wise through the experiences he has had'''.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=2004s Where the I works in life, it goes through ups and downs: with some they are outwardly visible, others wrestle in the heaviest struggles of the soul 0:33:24] ===
Because, as you know, we have already spoken about this, '''the real experiences'<nowiki/>'' that we make '''''<nowiki/>''are''' often also '''connected with suffering, with pain, with obstacles, with mistakes, with misconduct''', which, however, are nothing bad in the big picture. I mean, how can I say it, the Bible says, and especially the New Testament says it very clearly, that '''Christ prefersa converted sinner'<nowiki/>''' - in the sense that he has found his way - "than one who has never done anything in his life". But he never really did anything good or anything special, he was always just a good boy. So, "that alone is not enough for anything". That is to say, '''''<nowiki/>'''he remains on the level'' basically - or almost on the level, it doesn't quite work anyway, because at the moment ''when one has an I, it doesn't work completely without development'', but it can be smaller or larger. But if someone develops little, then he will do nothing good, nothing particularly good, nothing particularly bad, he will just be good, live his life, take care of his family, with moderate enthusiasm perhaps - or still, it is just part of his duties, he just does it - but it is a life that goes through no ups and no downs. So '''''<nowiki/>''a life in which the I works on itself always goes through ups and downs in some form or other''.

'''This need not be''' outwardly, '''outwardly visible''' at once. So that doesn't mean that one stroke of fate after the other... ah, accident and again the next brick already falls down and then another illness comes and then the wife and the second wife and the third wife leaves you... It doesn't have to be that dramatic. '''Outwardly, life can often go quite wonderfully''', '''but inwardly''' he has '''the most difficult battles of the soul''', because he struggles with himself, because he notices, for example, "Oh, there are so many dark things inside me. And I often notice it in little things. I may not have had anything spectacular go wrong, but still, I notice that there and there and there... I'm dissatisfied with it. '''It's not living up to who I actually am''." And that can weigh you down, but then you have to go through it.

And '''others need'<nowiki/>'' just '''''<nowiki/>''the outer obstacle''' for that, where they then perhaps completely miss the mark and really do something bad. So up to murder or whatever. All of us sitting here in this room or even with you outside, '''all of us have already committed murders in some incarnation''. There is not a single person who has not gone through that - and done all kinds of gruesome things. We all have. You only have to go back a little further into the past, then definitely. And yet it's not an obstacle to getting on the right path, to getting on the right path. The path is a diversion. Always. '''Always the diversions is the shortest way''. And that can zig, zag, zag, go back and forth, there a nonsense, there a nonsense, there a very bad thing, there, well, not so bad, there again a capital bad thing, but eventually you find it. At some point you find it. And one has learned from each one, in truth. Learned from each - or '''''<nowiki/>''with each stumble is the chance to learn''. That is the important thing. So, please, don't '''dwell on the weaknesses''' you have, on the mistakes you've made, knowing "Ah, if I get into a situation like that, '''I'd surely make that mistake again'''." Yes, maybe! I might make it ten more times - and fall in. "But the eleventh time I've got it. Even if it's only in the next incarnation but one. But then I'll have moved on.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=2264s Fate always leads us into the situations where we can develop still lacking powers 0:37:44]===
And I mean, of course, the other way around, that doesn't mean, ''Well, every weakness I have, it has to come out and I have to make every '''mistake''' the same.'' But '''if it happens, it happens'''. And that's a push that gives me the drive again - at least in depth - "Grrr, you've got to go on, try again, try again, try again." And, guaranteed, one always comes back to a '''similar situation that challenges this very weakness again''' '''Fate leads us there'''. And if we are too good, so to speak, then - because the adversaries help us - then we go around it, then we go around again exactly where this could happen. And with that, however, our development is slowed down. So, '''it's not our guardian angel who then leads us around and says: "Well, look, you could do something stupid there, go that way"'''. (''Wolfgang is hinting at a way out of this.'') '''No, these are the adversaries right now''; but '''''<nowiki/>''the guardian angel helps us to get back into the situation'' - and in the hope '''that this time''' we will learn '''to deal with the situation properly by our own efforts''. But not to simply bypass it. That's not coping with these forces, that's shirking them, yes, how shall I say, cowardly shirking them. It's that kind of being good, which is not the point. '''''<nowiki/>''Doing good does not always mean being good''. Not at all. Not at all.

And that's why I would like to appeal to... so, '''not to flagellate and punish yourself''' all the time. It is of no use either. In the Middle Ages, it was so common to flagellate oneself then: because one had some bad thought, I flagellate myself every evening and feel the lust, in truth, because that can be very pleasurable. It hurts a lot, but it is well known that lust and pain are very close together. Very close together. It can change from one moment to the other. Even in torture situations, it can turn into a lustful situation for the tortured person. So it is quite paradoxical. And since '''with these self-flagellations''' - or similar things - '''it''' is then '''downright pleasurable to experience the pain'': "Oh, how great I am!" But that doesn't help anyone. '''''<nowiki/>''With that I have done nothing, nothing to stop the cause of it'''. Not really. I have at most '''perhaps''' now '''laid a path''' for myself that I now perhaps avoid doing it for the next few years and, yes, look '''that I give a wide berth to the next temptation'' to do it again''. So that means I see it coming, but I just manage to close my eyes and pass by. '''That doesn't solve the problem, quite the contrary'''''<nowiki/>'''. Quite the opposite. '''Then it is in the depths''. ''At the bottom the force becomes stronger, the force that drives me there. '''These are the adversaries'''. That is then the Lucifer or the Ahriman, whatever, depending on what it is about, but whose forces grow in secret, '''in the''' '''dark''', so to speak. '''That's where they grow.''' And then we don't cope with the problems, we go around them. So, '''to take fate upon oneself''' means, when such a situation comes, '''to face it''' '''again and then try to deal with it''' '''better'''. There is no way around it. That is the test ultimately of it. And that guides our destiny, if it means well with us; but then it does not mean that it spares us these trials.

Basically, ''the greatest fate is the one that gives me a test every day''. It doesn't have to be such a major one that I'm laid up for the next ten years. But how big the hurdle is depends on my nature anyway, because our I - with the help of our angel - is so wise that it only ever expects of us what is manageable.

One step: '''"I love the one who desires the impossible."''' To desire the impossible is to take a step beyond one's previous possibilities. One step. Even if it is a very small step. It doesn't matter at all. That is where our I is. '''Our I is always active where it makes the impossible possible''. So that which one has never managed before, which was not yet in the realm of one's abilities, to bring that down in such a way '''''<nowiki/>''that I will manage it someday'''. Then I took this step - and even if I need five attempts, ten attempts, perhaps even ten incarnations, it doesn't matter at all. '''The perspective out of the spiritualhas this huge expanse''' and this huge expanse that goes, yes, '''ultimately over the whole seven cosmic stages of development''.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=2598s We can already take the first steps towards the development of the spirit-self on the New Jerusalem 0:43:18]===
You will now rightly say, "Yes, '''but the I actually only''' '''came'''' in the middle, that is, now '''during our earth development'''." But '''we work up everything that is before, and make everything our own''' that we had before as a gift... '''that was prepared as a gift for us''', so that we can incarnate on earth as we are today: So, on the '''Old Saturn''' the '''physical body'''. On the '''Old Sun''' the '''Etheric Body'''. - The sun and the etheric body are very strongly connected, they also have a meaning for the future, when we will unite with the sun again, then we will live inside in the etheric.

Then the '''old moon'<nowiki/>'', the '''''<nowiki/>''astral body, from which something new will emerge, our spirit self'', where we basically build our own astral world, at first a small one, but one that is becoming larger and larger - and we '''as humanity together''' '''build''' a '''spirit self world'''. So an astral world created by human beings. '''This is the New Jerusalem''' that is being spoken of. That will be the actual element, this New Jerusalem - or this New Jupiter - of the next cosmic incarnation of our Earth. So there it is above all about this '''soul world''', '''which is already in part'''... as far as human beings have just created it - have taken on the '''character of the spirit self''' - and where human beings are the ones who have creatively realised this anew, out of nothing, '''through the small, little, tiny steps that we are already taking now.'''

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=2708s From our own fire held back and from mental slaps in the face we can gain strength for the I 0:45:08]===
'''With every step we take, the very first thing we do is work on our psychic'' somewhere. If we manage, yes, for example, not to strike immediately out of an outburst of anger, but, yes, '''''<nowiki/>''I do feel the anger'' boiling, '''but I manage to hold back''. Also: maybe I only shout once, but I don't slap the other person right away, well, then it's already '''''<nowiki/>''a step''', then I '''have already transformed some of the power'''. And in the end, I will feel that there is an impulse that I don't like, I see that what comes towards me from the other person is deeply unpleasant, but '''I can keep my fire in check''' and can say: <nowiki>''</nowiki>'''''<nowiki/>'''Now I'll take a look first''' '''at what's really going on with him'<nowiki/>'''. Is he just really bad and I have to defend myself, so to speak, against him? Is there a negative influence? Or is he just completely different from me and therefore deeply unsympathetic to me? And then I very quickly think: "My God, he has exactly the abilities that I completely lack. That's why he irritates me so much. I don't really have anything in common with him on the soul-astral level, because he has completely different abilities that I lack. So, ''actually, he is a most interesting person''. Actually, I must get to know him." I have to manage to get into a conversation with him somehow, and without him constantly telling me: "Bah, unsympathetic, I don't like him, every word I hear makes me want to slap him". Well! No!

'''Every word that actually''' just '''gives me a slap''', that is '''mentally speaking''', is actually something I should take and look at now: What can I do with it? '''What do I make out of it for myself?''' Not the same as what he has, but there is the power inside, now to '''bring out''''other spiritual things''' in myself out of nothing. - in my individual way. So, also the '''encounter with the opponents''', with the unsympathetic people, that '''can often''' bring one '''incredibly further'''.'''

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=2845s Sympathetic people: learning to look behind the sympathies at the foreign and to absorb impulses from them 0:47:25]===
Of course, even the '''people who are likeable to me''' have many facets that we don't have ourselves and where there is also a lot to discover, but there it can also often be that we are content with: ''Oh, the likeable sides, I drink them into myself'', but they basically flow through me. I feel pleasantly touched by his presence. '''But that's about it''. What's interesting are the things I don't like to look at, maybe because they're different from me. '''''<nowiki/>''He may have something on the surface that appeals to me a lot, but there are other things lurking in the depths with everyone,'' which are quite different. That are completely different. That are not visible on the surface. Those are the interesting things. So, to recognise, so to speak, in the other person, who is so likeable to me, that which is perhaps not so likeable to me at first sight, because it is foreign to me. So, it is also a great art to look behind this sympathy in friendships that often arise so naturally, that certainly have a karmic cause, but are also based on this sympathy: ''Where is the stranger'', the complete stranger inside? People often say: "Well, I am completely at one with him. So, '''we are a team''', we walk on the same line." The '''question''' is '''whether''' that '''is really already out of the I''' '''- or''' whether that '''is only''' the common '''soul characteristics''' '''that connect us'''. And then the interesting thing would be to really get to know the individuality of this other person, to discover the - I don't want to say "dark" sides - the "other" sides in him, where I say: "Pah, he is actually a complete stranger to me. We are actually complete strangers there. I feel completely different in that area. Completely different." '''That's where it gets really interesting''. That's where it gets really interesting. So, the '''''<nowiki/>''harmony''' that is inherently there '''doesn't have to be the sign that you''' really get ahead together'''.''

I mean, it can be when '''people are very, very developed''', then the area they share together can be very large. And that is good. So, I don't mean to diminish that. That is good. But there, too, it is important - probably with much less inner disgust - to discover: "Okay, but he still has other facets, too. And those are particularly interesting.

There are also friendships - and they are often "very good friendships" - where the person is completely different. - where the person is completely different, '''where you might often get into arguments'' and you shout at each other: "Grrr, well, I see it completely differently. So what you're saying is nonsense. If everyone did it the way you do, it would be a catastrophe", and then at some point the argument is over - and you can get on well with each other again and "something remains of the impulse". "Maybe it's not so stupid after all, the other way he's going". '''''<nowiki/>''And I can take something with me'<nowiki/>''.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=3045s In the relationship of animal and human enriching each other 0:50:45]===
''Gell, tomcat! (Wolfgang's tomcat is just passing by.)''

You can always take something with you. Yes, even from the animals. '''You can learn a lot from the animals'<nowiki/>'', especially as far as soul-astral qualities are concerned, that is, above all, '''''<nowiki/>''what astral qualities are'''. Every animal as a species, but also as a single specimen, as a single individual, has very, very great peculiarities. And you can take something away. And by the way: '''the animals also take something with them from what we develop in ourselves spiritually''. There is a certain exchange. Of course, the animal cannot consciously grasp this, but something flows to the '''group soul''' through it and it '''is enriched by a new dimension'''.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=3092s ''Spiritual places'' from which we can draw new things out of nothing exist everywhere and at every moment 0:51:32]===
So, there really are so many infinite places where we can, in every minute... ''Places'', I mean, '''"spiritual places''''. That's not there, not there on earth. This is '''everywhere I am awake in life'''. This can happen anywhere. '''There are things to discover everywhere''' from which I can learn every moment, learn in the sense of creating out of nothing. That is, just looking through the surface a little bit and discovering '''things that are '''surprising'''' to me for once, '''perhaps also alienating''', that can be very good. So, it is quite good, even when people who understand each other very well also recognise: "But actually you are also quite strange to me. You are quite different in a deep structure, somewhere." You have to be, because '''the I is quite individual''' - '''and it is quite different'''. And '''there is the potential from where the impulses come that can give me something new''. Maybe that's what makes it difficult at the beginning, when you... In general, when you live more unconsciously and live very much out of sympathies and antipathies, ''(that)'' makes it difficult at the beginning. When you start to try it out a bit, you stumble over and over again. Then you realise how strange everyone around you is. Basically you notice: what I '''understood well on the surface''', when I '''look a little deeper''' "näh, nein, Brrr, '''I don't like at all'''." Upsets me terribly or makes me sad or I feel dragged down or whatever. Or I feel unjustifiably pulled up all the time and realise, "Actually I want to, but I can't go with you yet. You always want to fly with me - and I have to learn to walk first." So, then this '''all''' can be '''irritating'''. '''But that's where the path goes'''.''

And that's where we actually always have, '''really''' '''every minute''' of our lives, '''opportunity''' to '''create out of nothing'''. We do it. We do it every now and then. '''Since we are I-people''', '''we do it''' every now and then anyway. But now it is only a question of becoming aware of this doing, which we have been doing anyway for eternities - or at least for long times... so in any case '''since the earthly life of the Christ''' it has in any case begun to become intensive and '''more and more conscious''', but we do it.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=3253s The strangeness already begins in ourselves: what does my everyday consciousness know about the real I? 0:54:13]===
I do it, even if most of us are not yet aware of it. And '''the strangeness'<nowiki/>'' also '''''<nowiki/>''begins basically already in relation to one's own real I''. When I compare '''my everyday consciousness, what I know about myself''': I am such and such, born there and there, have such and such preferences; this tastes good to me, that doesn't taste good to me; I like to listen to music, I don't like to listen to music; I like people who are like this and like that, I like people who have a sunny disposition....

For example, a melancholic person won't say that, he'll say: "I love it when he makes a sad face sometimes" and he thinks everything is terrible, then I start to feel sorry for him - and then I'm actually fine. Then I start to feel good. Because nothing hurts a melancholic more than that everything around him is cheerful. That doesn't suit him. The whole world is crooked.

Just as it is the other way round for a sanguine: ''He can't stand a sad mood'', that hurts him, so he must, ''if he wants to develop'', also ''seek out such situations'' and consciously face them - and not just walk past them again, quickly give them a wide berth. These are "the adversaries" that lead us there.

And they '''lead us more and more away from our real I''. That is their task in a certain way, so that we can say by our own strength: "Well, that's not it. I am a stranger to myself. The way I am in my everyday consciousness, that's not me. That is not really I. That is not it." '''''<nowiki/>''And then, at some point, the doppelganger phenomenon can still come'', because, then I can say: '''"Actually, my everyday person, he is perhaps totally unsympathetic to me, in truth."''' That's where it starts, the ''I'm dissatisfied, I'm dissatisfied, dissatisfied.'' It's not like, actually, yes, I am, but actually it's a horrible person, what is it?"'

Then slowly that starts to separate - and '''I see myself from a higher point of view''. Then there is more clarity. And '''''<nowiki/>''that begins with us now once in the spiritual''. That we recognise this in the soul - and that will continue into the life forces. That will be '''a further step''', '''that we also recognise in the life forces:''' ''''We are imperfect.'<nowiki/>''' We have received a certain treasure of life forces, also what in the sense - that is, if I look far back into the past - in the sense of our karma somewhere, has been assigned to us, what suits us, '''but what we have not yet ourselves attained as life spirit'', as Buddhi, as it is so beautifully called, '''attained'''.

In a certain way, the Buddha was already able to attain it in pre-Christian times, but still in a different way than is possible now in post-Christian times. Precisely '''because'<nowiki/>'''''this freeI-consciousness'<nowiki/>''' - as it has been possible since the Mystery of Golgotha - was in principle '''not yet possible''' at that time. Not even for such a high initiate as the Buddha was. And since he has not really incarnated on earth in a fully valid way since then, but has only been approaching in this way, but is very much active on earth, the development, for example, which an initiate like the Buddha also takes part in, is '''different from the people who acquire it today'', who today acquire for once the power to transform their soul and perhaps to begin to work here and there into the life forces.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=3494s To consciously and willingly change habits of life and thus work into the life forces: Example manuscript 0:58:14]===
So, for example, '''we work very strongly into the life forces where we consciously and willingly change life habits''. So, you can practise this, '''''<nowiki/>''for example'<nowiki/>'' '''by changing your handwriting'''. That is one of the exercises that Rudolf Steiner gives us. So, we got used to a certain '''handwriting''', we learned it somehow '''at school'''. Then slowly our "personality", that is, basically "our little I inside" has already developed. But that is not yet our real I. Now we can begin to '''play''' once with '''changing the handwriting. On a trial basis''. That doesn't mean that I have to do it every day in all the documents I sign. If I suddenly do everything differently: "That's not your signature". The policeman says: "Well, that's not your signature, you're a forger", because then you really have the impression that someone else wrote that. Yes, '''''<nowiki/>''it was really written by the I'', perhaps in an unguided way somewhere, but '''in it the awake I expresses itself - more than in the original handwriting''. Of course, there is also something of our real I in there, but also a great deal of all the ego forces that are fed by the adversaries. And so it is much more blurred there. And in the beginning we will perhaps somehow try things out, because it's not like I know from my head "Well, wait, I have to write my A differently now, I have to do it this way or that way." No, but '''''<nowiki/>''I try out all sorts of things and maybe at some point it clicks into place'', at some point I say to myself: '''"Ah, but that's really mine now."'<nowiki/>''' And that also means... then of course I can...

Rudolf Steiner also mentions this time and again: "There are people who write off the cuff. They are actually '''not at all''' '''involved in the activity'''. It's almost automatic. They just write, they are ''concentrated on the content'' they want to write - but ''the pen runs by itself''. They don't even really look awake: what's happening? '''They don't live with their writing'', with the writing that's being created. But then also '''''<nowiki/>''the full I'<nowiki/>'' is not completely '''there''', '''but''' then '''a lot of the ego''' is inside the writing. Yes, that's enough, it can be a very beautiful scripture. So, '''just because the ego is in it doesn't mean that the writing is ugly'', not at all, it can even be very, very beautiful. '''''<nowiki/>''But it says nothing about the individual''. Under certain circumstances, this beautiful, perfect writing may not be the expression of his ego at all, but rather a style that he has adopted and reproduces.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=3674s Calligraphy: the meditative art of writing leads from inspiration to imagination 1:01:14]===
I mean, that's also... yeah, '''the art of writing''' '''is something really great'''. I mean, even if it is being lost more and more today. It is still particularly cultivated in the East, in Asia it is still ''very cultivated'', be it ''with the Japanese or the Chinese'' or so. But there, too, it is of course becoming less and less. But there are still people who do it. And then today... Nevertheless, something is changing, because the people who used to... when these writings, '''these wonderful calligraphies''' or what, were created, there was something inside: To put the "expression of the group I" into it. There it was not yet the individual I, '''there it was not the individual'', but - yes, sure, still somehow a little coloured by the personality, which it is, but in such a way that it is not disturbing - but the main impulse came from the group I. '''''<nowiki/>''Today''' it becomes inevitable there too... even if you follow all the rules of how to do the calligraphy, '''it gets more and more the individual touch''. That too can be developed. And the beauty of it is to learn to '''have this leisure''', '''not just scribble this writing''' - something from the wrist - but '''really''' to '''paint''' it, to be completely involved in the process'' where it comes into being. For the Chinese, for the Japanese, for those who cultivated it strongly, it was actually '''a very strong meditation''' to do that. And there they basically hear, they see... but '''it actually comes''' '''from the inspiration, becomes imagination''' - and that imagination is put on paper and from that comes the character that's there. '''All characters were actually a reading of spiritual writing'''''<nowiki/>'''. '''Inspiration becomes a kind of imagination, also an image''.''

And '''inspiration means''', now I have all the pictures there underneath each other or next to each other or whatever. So, '''with the Chinese''' it actually goes from top to bottom, originally at least. This is expressed quite clearly: the characters come down from heaven to earth. And '''in Hebrew or in Arabic''', which write from right to left, it is: '''it comes to me from outside''' still. It's not quite from so high up anymore, but it comes from outside. '''Westerners''': '''our writing goes from left to right, away from me'''. There is already that inside: '''I do it'''. The impulse comes from me. There in Hebrew, I still bring it in from the outside - and it comes to me. Now it goes away from me. Which doesn't mean that I don't now, '''when I''' for example '''write Hebrew''', nevertheless now also, by bringing it in, put my individual impulse into it at that moment. '''I receive something and yet grasp it in an individual way'''.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=3889s A highly recommended exercise: playing with your own writing 1:04:49]===
So, these are very, very interesting things that you can observe there and where you can learn a lot. So, this is a '''highly recommended exercise:''' with the writing, '''to play with your own writing''' simply once, on a trial basis. How could I write it differently? How could I paint it, perhaps, or something else? It's not primarily about how beautiful it is right away, or what. It's not about: "Ah yes, I have a lousy - pardon the word - lousy handwriting that nobody can read. I'm just trying to write more beautifully now." It's not primarily about whether it's more beautiful and legible, that's certainly also a virtue, to write beautifully and legibly, no question. It makes it a bit easier for other people, and sometimes easier for oneself, because it can be like: "Blimey, with my claw, I can't read this any more, what have I actually written there? It's terrible." I confess, I'm always going through... I'm shredding it in such a way that I think to myself: what does that mean, what was I trying to do? And then I have the '''phases where I love''' '''just writing beautifully''' again, because I simply see what '''a joy''' it is to write it '''beautifully'''. And then the increase: but now do it differently, design it differently, ''start to design it freely'', play with it, try it out. There, '''the text''' as such is '''unimportant''' in essence, '''but the way I do'''.

Or start to '''take a brush''', paint it once with ink or something. ''See what comes out''. But it doesn't have to be successful right away. You don't have to be a great calligrapher. I mean, it's not for nothing that you have to learn it for a long time to make it really beautiful and precise. In the old sense, according to all the rules that were connected with it, because many, many, many generations have learned one after the other, more and more, more and more finely, to bring it in. It's not like it's just there right away. Yes, maybe in the beginning there were a few masters, they had it. They had it. But those who followed had to work a long time to reach the level that was there at the beginning. It is quite interesting.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=4037s Ancient scriptures: from the spiritual seeing of the characters in inspiration down to the practical application in everyday life 1:07:17]===
Only it is often the case that, '''when an impulse comes into a culture, the most important thing is already there at the very beginning''. And '''''<nowiki/>''the rest is'<nowiki/>'' then a bit of '''refinement''' '''and''' that it spreads to more and more '''people who can take hold of it''' who also gain some of the ability - '''maybe even in the next cultural epoch'''. I mean, '''with the Egyptians''' there were still very few who were scribes, who were allowed to '''write the hieroglyphs''' at all, so they were all '''initiates''', higher initiates, smaller initiates, whatever, but in any case they had to be so far advanced that they '''could really look mentally at these characters''' and see them in context. That is, there was also '''an inspiration involved'''. It wasn't just a matter of dictation. Those were the really important texts. Although it is also interesting... well, in '''the Scriptures''', also in Egypt or elsewhere, there were '''always two levels''': The first level was not at all the one from above, but it was '''the very practical, the commercial''', for practical life; so and so many barrels of oil are there, were sold at so and so much; I don't know: for so and so many sacks of wheat or something they were exchanged. That is recorded. How many are in the storehouse in there now? How many are there? So, these are actually the first texts that have been handed down that come ''out of the practical''. It comes down to earth somewhere.

Let's take '''cuneiform''' for example, or something: one had the feeling with cuneiform writing, '''it's like the sun's rays''', '''which strike''' and leave their trace in the stone, in the wood, in the clay tablets - '''in the clay tablets above all they leave their trace''. But then - especially strongly with the Egyptians or whatever - the higher spiritual really enters and lives in the images and in the characters. But they had to have the ''prerequisite'' of ''also knowing the earthly'', because nevertheless... So especially in the hieroglyphs - or where you see it - there are of course also '''''<nowiki/>''very earthly-sensual things that become symbols'''. So, a bird or something... '''for example, the bird Ba for the astral body'' and things like that - so quite characteristic things are also in there.

Or something interesting about the figures, above all, the etheric body: the arms at the top of the head are bent, they are bent arms at the head, because the human being who is active with the head is constantly reaching out etherically into the etheric world and from there he brings in his thoughts. And the Egyptian culture, which actually had not yet developed this thought life, had the task of preparing exactly that. And the initiation, '''the Egyptian initiation, is the initiation into thought''. That is the goal.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=4253s From ancient Egypt to our consciousness soul age: working on the sensation soul leads to transformation into the intuition soul - working on the consciousness soul transforms it into the imagination soul 1:10:53]===
Thus already, at least among the leading initiates, an '''anticipation''' '''of''' '''later''' '''cultural epoch''', '''the Greek-Latin'''. There it was to become more and more widespread, and it was. '''First through the Greeks''', but there it was partly only a very elite class that could cultivate this ability, that had the leisure to be able to concentrate on it. But ''with the Romans, it becomes very practical''. There, '''thinking is part of everyday life''' in a very practical way. And the more precisely it works, the better you can regulate external things. But the Egyptians still knew: Yes, actually, I gesticulate, reach out with my etheric tentacles, so to speak, into the etheric world. And in ''the etheric world these thoughts live''. Living these thoughts. '''Living thinking,'' means I reach into the living etheric world and bring that in.'' Of course, this also has an invigorating effect on the whole person who does it, because it really does bring in etheric forces in a very real way. It brings in in the sense that he learns to feel the etheric - this is all expressed very figuratively now - but '''these etheric forms''', which are at the same time sounds, whatever you want to call them, and '''to imitate them inwardly and to make them his own'''. And with this I - first of all '''in the Egyptian time''' still quite unconsciously - also continue to work on my etheric body. Whereby the '''main task''' lies in working in the soul, '''in the soul of feeling'''. But '''in the sentient soul lives actually very high spiritual'' on the other side, because in the future - in the future - '''from the sentient soul''', by transforming it, '''becomes the intuition soul'''''<nowiki/>'''. Out of the sentient soul. So that''' which actually '''leads us into the spiritual'' at the highest''. For this we must transform the sentient soul.'''

Today we are working mainly on the consciousness soul, and it is a question of transforming it into the imagination soul, that is, of becoming really spiritually seeing. That is the path that our consciousness soul is taking. And we are already in the middle of the age - since the beginning of the 20th century - where this can begin, should begin, on a larger scale. '''Where many people also have it''', stop... more than one thinks namely, '''but perhaps not yet fully conscious''' (have) - but they gesticulate around there and bring something in and that lives in them. And they are transforming the consciousness soul now. So what they do in the etheric they don't get so much, but '''they walk around the consciousness soul to the imagination soul''; that is, '''''<nowiki/>''they learn to paint in the soulic'', if you like. ''Painting'' very much in the figurative sense. So, one must not imagine it too much in sensual colours, so to speak.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=4478s Painting in writing: a strong contribution to the transformation of the astral, but one which, through the machine age, confronts us with new challenges from Ahriman and demands a new individual impulse 1:14:38]===
But '''painting is therefore the activity that is very strongly connected with the transmutation of the astral'', that is where it expresses itself most strongly. I mean, there are other areas too, of course, where this is inside, but it is especially inside painting. But that can also be "painting in writing". '''''<nowiki/>''That is also painting'<nowiki/>''. Even if you do it with a pen, with a pencil; it's more beautiful with a pen, with ink, with a quill, it's even more beautiful there. So it's basically a pity that this is hardly cultivated any more. Not even in schools. '''In former times''' '''there was the''' '''Schönschreiben'<nowiki/>'''. Well, today everyone will say: "Plemplem, '''who writes today at all?'''" Today, people only type on the computer. And that's what you need in daily life. ''Whether I write more beautifully or halfway legibly'': that will be enough. That's enough for a job. Yes, '''for the exterior it's enough'', no question. And of course the burden - or the challenge - for the pupils, for the children today, is that they should actually get to know both. Both. If they only write beautifully now, but can't cope with the keyboard, then they are not in our time either. '''''<nowiki/>''They should be able to do both in the end''. Be able to do both.

'''That's something quite'', basically, '''''<nowiki/>''ahrimanic, something quite dead''. And yet I am now learning '''through the buttons''' '''to play with the Ahriman''', so to speak, and to give him my impulses''. It really depends on which thoughts, '''which words''' I let '''flow into it, which become text'''. Then it makes a difference. And I deal with this keyboard instrument, which is basically quite unhealthy. Steiner says this again and again: "Typewriting" "goes to the heart", "because it totally disturbs the rhythm of the heart". Yes, '''nevertheless''', we are faced with the challenge today to acquire this, just in daily life. And please, who doesn't do that today? I think there are very few people today who don't... even if it's only on their mobile phone, that they tap somewhere. Almost everybody has. So, "we are virtually forced by the development of time to deal with it".''

But on the other hand, don't forget: Where does this actually come from? Because I learn to deal with and get to know the ahrimanic. Simply by doing that, I encounter the ahrimanic. And when, for example, I really want to '''translate something that comes from the spiritual into a text'' and write it on the computer, '''''<nowiki/>''I have to''', so to speak, '''overcome the barrier''', this ahrimanic barrier, in order to bring it in - nevertheless to have it inside. And still to have it in the text, although the characters that come out are not mine, but are ready-made letters that someone has designed. I may be able to choose from a hundred thousand typesets, but none of them is mine. There is nothing individual in it, but some standard model, '''''<nowiki/>'''something group-like'' is actually inside. So everyone writes in "Arial" or "Times New Roman" or whatever all the fonts are called. It doesn't matter. You can also write it in "Anthroposophic Style" or whatever; there are also anthroposophic fonts. Yes, all justified, but then it is not my anthroposophical script either, but the ''(mine)'' is with every time '''''<nowiki/>''when I write the "A" again''', again a little bit different and '''in each lies just my momentary impulse'''. When I do this through the ahrimanic medium, I have to make sure that '''in the composition of the text''' as such '''neverthelessmy very individual impulse''' is inside: in the way I write it - or I only write in a very clichéd way, as one writes such texts. But: '''how''' do I do it in terms of style? '''Does my individuality lie in the style or not'', for example? It is insanely difficult. It is insanely difficult. Because it forces you into such narrow limits. (''Wolfgang forms a narrow gap with his hands.'')

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=4752s Finding mastery from limitation 1:19:12]===
But it is in limitation that the master shows himself. '''We learn most where we have the fewest resources at our disposal,'''''to express that'<nowiki/>'' - because that is where the narrowest limits are. If we still manage to bring something in, then the really big things come. So, I don't know, if I '''as a painter only have two colours''' at my disposal and a dirty brush '''and I still make something out of it''. If I have a whole paint box anyway, all the things, it's much easier to do something. But if someone manages to get something out of the restriction, then the achievement is much, much greater. '' ''That is perhaps a bit of this thing but to'' ''realise'' that it is good for us to always be pressed by the adversaries, indeed not to develop our abilities''. But that is also an opportunity. But that is also an opportunity. And especially the '''''<nowiki/>''Ahriman''' is the one '''who''' always '''constricts us'''. Lucifer is the one who prefers to give us the whole paintbox. Well, then we won't develop any further. We'll just throw in everything there is, painstakingly mix something together or something... "No, there are so many colours in there anyway." I find it relatively easy to do that, I draw on the whole range. But to limit myself to one, '''''<nowiki/>'''two colours and to make something out of them and still tell the whole story'' that lies within. Seen as an exercise now. That doesn't mean that a great painter doesn't use a really big paint box. Please, I did not say that. I mean, '''''<nowiki/>''the real master is the one who'' then '''in the fullness also''' (He doesn't just let it run rampant, but perhaps he does use more colours, but still only the most necessary. And not another bit on top, another thing, then it becomes Luciferian. One more dot on it and one more thing, that's the Lucifer. The '''Lucifer''' seduces us again by saying, "Ah, there, spread the whole palette before you and '''draw from the full'''." You can almost do what you want, it will always... '''at least it will be beautifully colourful''' in any case.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=4918s Abstract art: of monkey paintings and artworks designed by the I-impulse 1:21:58] ===
I mean, since '''today''', yes, '''not''' so much goes to '''representational pictures''' any more, it may already be enough that you '''take a few tubes of paint''' and smear on it '''and declare it to be a work of art''', find yourself a good gallery owner who is resourceful and says "This is the new master. The coming master", puts it up - and immediately ten thousand euros for the little picture and everyone looks: "What? Him?" And then they all buy it and maybe he doesn't have a strong impulse. He just took whatever colours he had, arbitrarily, and put them on. "Monkeys can do that too. There are wonderful ones... at first glance it doesn't look bad at all. If you love abstract art, the monkey paintings can be wonderful. And they also express something of "what the monkey experiences mentally". There is actually something of it inside. The I is not really inside, but there is a mental experience inside - and that can actually be quite exciting, to see something like that. But when a person paints, his I-impulse should be inside, his individual handwriting. And that's the question of whether it's in the paint or not. That may well be. Put side by side, at first glance, there may not be much difference.

And yet: one basically speaks of chaos, arbitrariness, because there is no or little spirit behind it - and in the other '''a full individuality speaks through the whole'<nowiki/>''. And that is just as "modern" at first glance. (''Wolfgang draws a picture frame in the air.'') I don't know, how does it belong hung up? Like this - or do I have to turn it upside down? Or is it upright after all? I don't know. It can be difficult. You know I love such pictures when they are good. But it's like this, ''at first sight you don't know where is up and down''. Yes of course, '''''<nowiki/>''because it actually goes out of the spatio-temporal world'' already, somewhere. It doesn't depict anything representational. It doesn't depict anything where below is heaviness and above is lightness, but it is actually entirely in lightness. Of course, it is realised here with matter, but it is the '''attempt''' to actually '''show a world that is not of this world''' - at least not of the outer world, but which is one step higher. Which is one step higher. So '''above all,''' what is '''in the colours''', '''it is the astral'', which is then very strongly expressed. So '''''<nowiki/>''the colours of the aura''', if you like, try to translate '''into sensual colours''. I mean, in the real aura it's not like you have a colourful Christmas tree around you. That would be another wrong interpretation, so if you look at the word... I'm not clairvoyant. How come I still don't see the Christmas tree with the colourful thing around it? You can wait endlessly. And if it really appears like that, then it's certainly a hallucination. Well, a hallucination in the sense that you see something that is neither physically nor mentally there, but is a product of your imagination. Or, to put it more correctly, a product of fantasy into which one has got carried away. If it is anything, it is perhaps an expression of one's own state of mind, which is reflected in it. It's usually already in there somehow, but you don't recognise it as such.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=5146s Our path to the New Jerusalem: transforming the astral into the individual spirit self out of the free I and thus building a completely new soul world 1:25:46]===
So, there are so many fields to discover where one can find the I. So, '''this work on the astral, to transform it into the spirit self as a real prerequisite for the New Jupiter, for the New Jerusalem: that is the essential thing''. That is the world in which we then live, by all means also '''''<nowiki/>''live as etheric beings'''. Certainly not in some physical body like we have now, but where we have found ourselves to such an extent that we can become '''conscious of ourselves''', not lose ourselves, '''even if we don't have a physical body'' as we know it now. So where we will live in a totally different way. '''Becoming life'''. Living '''thus as etheric beings''', mainly etheric beings, but '''with a very strongly already self-designed spirit self''. That is to say, what our astral is, is then to a greater part - an ever increasing part - already really individually created by us. And '''''<nowiki/>''we are already working on that''. Every time I don't just let "my" "soul movement", as it comes out of the ego, flow through me, but "where I form it through my I", I am a little bit there. - I am a little bit at it - and once I give a little form to the impulses that so instinctively want to come out of it, I am already working on it and creating - '''creating really new, individual soul''. And that is '''''<nowiki/>''an unbelievable enrichment of the soul world'''. '''Or''' if you want to call it, the '''spirit-self world''' that is outside - but we can actually call it spirit-self world because it is then shaped by our I. And that is '''still'''. And that is '''something else than when the higher hierarchies do it through us''. Of course, they also have something like a spirit self. But since '''their I does not have the freedom of man'', it has quite another quality. They are such facets there that arrange themselves into an overall picture, you might say. One can say, '''''<nowiki/>''if the impulse is still''' - as it is for these entities - '''flows down''' to them from the divine source '''above''', then '''the whole divides itself''': And '''this angel has the ability, the angel has that ability'''. That is '''butnot''' actually something that '''arose individually out of the freedom of his I''', but he has gratefully received what is as '''spirit-filling'''. He does something with that, but he cannot individualise it in the form, out of freedom, that we can. That is to say, '''the spirit-self that we build into the world still has a quite different quality''. And also that which will then emerge as a common spirit-self world, as '''this New Jerusalem''', that is therefore a completely - actually once in essence - '''a completely new soul world, which is created out of the spirit of human beings'''. - completely new. It didn't exist before. It is nothing, nothing recycled, so to speak, from the old soul world, but a new soul world with "new soul qualities".

But perhaps you can see from this that the ''way there leads via these very, very small steps'' that we already take every day anyway. We have all already developed something of the spiritual self in the few moments when we once, yes, consciously, half-consciously, or '''where we''' in any case '''did justice to our I''', where we really acted from our I - and not only where the ego leads us with our sympathies and antipathies, but where we somehow intuitively know: "I have to do this now. And now... I could get angry with him, but now I have to take a step back and reach out to him", for example. That's already a blatant example, but it can be on a very small scale. Or where I consciously do not use a bad word or an angry response, even if it's just a rude encounter that comes up, but instead take it back and transform it. '''The important thing is to transform, not just suppress, then''' '''it is not yet solved''', '''but''' when I transform it and succeed in '''saying''': '''Yes, okay, I know, there came the impulse, I don't like that one, '''everything doesn't suit me, but actually it is also interesting what he says'''. '''Actually, it is a stimulus for me.''' I haven't seen it from that point of view. I don't actually have to fight at all." And suddenly the impulse that comes out of the ego, with its antipathy, is gone and '''I see it as enrichment'''. There can be moments like that in life - I certainly hope so. They happen again and again, but even then it's often the case that we're sometimes ''not conscious enough to really realise it''. It's so fleeting and yet it's there. We do it.'''

=== [https://www.youtube.com/watch?v=urK4f7O13Zc&t=5146s The light spirit self and its dark counter-image leading into the soratic world via the path of black magic 1:25:46]===
We have been doing it for some incarnations; for two or three incarnations at least. Every human being. Practically every human being. '''There is'<nowiki/>'' therefore '''''<nowiki/>''no one who has not already''' developed a trace of the '''spirit self'''. And '''with that we build a new world'''. '''If we don't do it'', if we let ourselves be diverted from that and only follow these ego-impulses, which are essentially then fed by the adversaries, then we build the counter-world. '''Then we are ultimately building the world'', which becomes the robbery '''''<nowiki/>''of the soratic entities''. That is the crossroads that is there today. And both are happening. How shall I say, '''it happens the development of the right spirit-self and its dark counter-image''. That it is a very dark counter-image is based on the egoistic will to power, if you like, which is stirred up by the adversaries and which serves to build up this '''''<nowiki/>''power potential''', a power, force potential '''for the soratic world'''. Because the point is that these soratic entities are in truth also dependent on us, because '''their world''' also becomes '''so big or so small, depending on how many people join in'' and how strong their impulses are that they give to this world. So, one could really ''call'' it a counter-image, this kind of a dark spirit-self or "spirit-not-self" - or I don't know what to call it, this denial of the real I; because '''we as I-beings''' nevertheless now have the power to '''create''' something '''new'<nowiki/>''', '''but''' we can '''also create it''' '''in such a way''', '''that we make it a gift to these soratic entities''' - and then it is the dark side.

'''That is the way of black magic'''. And that is always so, if I can develop it in one direction, I also have in principle the power to develop it in the other direction. That is '''always the decision''' that I have to make: ''Where do I take it''. This decision will become more and more conscious with time. So, there is the still untransformed astral, Lucifer, Ahriman and the Asuras are involved - and somewhere the sting of the Soratians also comes. But '''as long as we still work unconsciously, that is''' just '''our ordinary ego'''. But I can also go astray and work more and more consciously and purposefully - especially out of a drive for power - in the direction of the soratic beings. So, '''that always has something to do with striving for power'' also. And that means striving for power, domination over people. Now it's not about external violence, but "spiritual domination over people, over fellow human beings". - and then to arrange them all in a hierarchical scheme; of course, where you yourself are as high up as possible. That is the other thing. And with that, forces that would actually be capable of working in the direction that is good for us, that is, in the direction of the free I, are diverted in the other direction. And '''''<nowiki/>''these are the things that will be lost for all time for the further development of humanity'''. - sooner or later - just at the latest by the '''time 6-6-6''', that is, in the 6th cosmic stage of development, 6th sub-cycle and from that again the 6th sub-cycle; '''until then the decision is made'''. So, for example, what we are working on now - or what people are working on today - in the negative direction, there is still no final word that the soratic entities will get it. It is only becoming more and more difficult to change it in the other direction. And that can only happen through the people who have also created this negative. So that means '''they themselves''' must then '''transform''' into the new, '''into that which leads in the right direction for us''.

=== [https://www.youtube.com/watch?v=urK4f7O13Zc&t=5794s We have to get away from the classical scheme of good and evil: the efforts of the black magicians to lure us into their path even now - and the way back is very, very tedious 1:36:34] ===
I mean, yes, it's really the decision now, above all, I say it so deliberately, to.... I have to '''get away''' a bit '''from the classical good and evil scheme''', dark there, light there. Basically, it's '''two paths going diametrically different directions''' and you know, I've said this many times, what '''the soratic entities want''': They actually want '''a perfect world which shall endure for all eternity''' as it is. In which there is indeed movement, but no real change any more, but the goal is to become perfect, that is, '''like perfect clockwork''', if you will. Where everything runs well, '''where everyone has their defined place inside''', from which one basically can no longer get away - neither up nor down. Namely, if we as human beings were to enter this realm there - or some perhaps will - then ultimately now, during the earth's evolution, they will ultimately have the possibility up to the state 6-6-6, that is, on the so-called New Venus, in the 6th sub-state and there again in the 6th sub-state, up to there, to form that and then to hand it over - precisely '''if they decide for the soratic world'''. But '''then nothing can be changed''', with that their place is defined. If they bring in a lot of strength, a lot of power, so to speak, then they are one of the upper cogs, one of the leading cogs, and if they bring in less, then one is more at the bottom. But this place can no longer be changed. That is... and therefore the...

Essential decisions are already being made now, especially during our earth's development. So, a lot is already predisposed. And that's why people who now try to '''consciously follow a black magic path''' try to be there '''as early as possible''' to '''mark out their field'''. I mean, people who only really go astray later on will be small cogs, if they can't conquer a higher place there right now through some capital deed they commit. '''That is, it goes''' but more purposefully '''to start now and to seduce other people -''' that is also the very, very essential thing of this black magic - others '''to also''' this, '''knowing or not knowing''' first of all, '''to go this way'''. That may well be ignorant for a long time - until they are somewhere in a '''situation''', '''where they wake up''', and perhaps see: Well, now I have already walked a hundred kilometres in the wrong direction. And the way back is very far''. And then the question arises: "But the destination is only ten metres away anyway. Do you want to go there? Or do you want to go back the hundred kilometres against all odds and keep coming across other people and opponents who say, "Well, there's the way, there, stop, there, stop," who get in the way, who don't want you to go back, who make it difficult for you? '''That's the trick''' then. And the worst thing is that other people are often seduced by being victims - and they are victims of these people who are already more advanced on the black magic path - "they are made victims without noticing it right away. Without noticing it right away. They themselves only notice much later that they have actually been led in a completely different direction - '''and then they may no longer have the strength to turn back'''''<nowiki/>''' from their own. And that can very quickly turn into exactly the other thing: "Okay, then, so to speak, fuck it, I'll just go that way and make sure that I pull others down enough. Because now it's just a matter of ''getting a higher position in the hierarchy''. And I ''get'' that by bringing as many others as possible onto this path. So that also means that there is a huge danger that - just like in the outside world - it is very easy for victims to become perpetrators. This can happen very often.'''

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=6105s The heavy legacy of abuse: from victim to perpetrator - or changing strengths and strengthening the I 1:41:45]===
So, I don't know, '''parents who abuse children''', and then the abused children do it to theirs the same way. It can happen a lot. I mean, the happier way is for One to say, "Well, not that with mine." But there's a very strong impulse inside. It's actually easier to pass on all my hatred, my anger, '''my suffering''' about, '''that I've experienced''. This is the much easier way. Because, you have to think, that's an immense potential of power that's in there. Especially when you experience such abuse over years, it builds up... and that is the even more reprehensible and the much worse than the external pain that you suffer. What happens is that inside this potential for violence is simply nurtured in the broadest sense. That's what happens to the victims. '''''<nowiki/>''That's what happens to the victims. That they are actually fed with the negative forces'', with the negative feelings. They are ''cut off'' from everything beautiful, ''from everything light''. And then they basically only have these bent soul forces, except under certain circumstances - and now this can be '''also''' very strong, then '''exactly the opposite''' happens''' -that there is a strong I that now says - so to speak, at some point - more than ever: '''I am fighting''' all my life '''with the inheritance''', '''that I''' am now '''dragging along''' through these abuses that happened to me, but I am sticking to it''. I'll keep at it. And ''then the I becomes immensely strong'' and the light shines stronger and stronger. And then all of a sudden, at some point, I can begin to turn this potential of power, which was actually built up negatively, into the positive within me, because, nevertheless, '''''<nowiki/>''the powers''' that are built up with it '''are in truth completely neutral'''. They are not good and they are not evil. '''They are evil''' because '''they are used in the wrong place''. They are used, for example, when a person is increasingly led away from his I, when his ego is increasingly darkened and hardened by all the fear, by the pain he goes through, but there is an immense power in it that can be used in both directions: for good and for evil. The point is that it is simply an immensely strong astral-soul power potential - and quite different from any such fleeting feelings of pleasure or anything else: "I like that, I don't like that, ah, I feel good." That's not even a mail whisper. That's something really weak. I mean, ''where such things happen, enormous forces are built up''. And, please, I don't want you to misunderstand me again and say: All right, then as many people as possible should experience abuse, then they have the best chance of getting ahead. I mean, it's just not that simple. Because "many people fail"... - And that can have an effect over many incarnations, because it takes an immense amount of strength, and that doesn't mean that it's all right that so many experience such misfortune and that the I can develop well because of it. That's not what I'm saying.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=6325s Connect our everyday consciousness more and more with our great I: Do we manage to look for the challenges we grow from on our own? 1:45:25]===
I mean, '''the healthiest way is that I just really during a basically normal life'', let's put it this way - so not too good and not too bad - '''''<nowiki/>''look for the challenges by which I grow'' by my own strength, look for the tasks, that is, be awake, where my I says: "This is mine. This is my task." I mean, I say this very consciously now: often the impulse is not quite awake yet, but you have the feeling: '''"I have to do this."''' And you still do it '''almost instinctively'''. But it is then '''not the impulse out of the astral, but really out of the I''. Some special task that doesn't - seemingly - seem to be on the usual path of one's life at first and takes some branching off - and that can be just the right thing. As I said, '''''<nowiki/>''the path doesn't go soo to the destination''', but it goes this way and then it goes that way again and then it goes this way and that way - and '''then at some point it goes there'''' ('''''<nowiki/>'''Wolfgang points in completely different directions)''. '''''<nowiki/>''In the beginning''', as a child, unconsciously, we know the goal, in general, from the prenatal, when we come, we know that exactly, '''we know the goal exactly'''. Only the real path in life doesn't go that way. And '''''<nowiki/>'''which detours these are, that is basically not predictable''. It is predictable that we will face certain - '''''<nowiki/>''by fate''' - but '''how''' we seek them out, '''when''' we seek them out, '''where''' we seek them out exactly, '''we are already individually involved in that''. The guardian angel only helps us, sometimes gives us a little push so that our I becomes awake enough - our real I - to recognise the situation. Only '''the art is to connect our real, our great I with the consciousness'' that we have downstairs, '''''<nowiki/>''to take in more and more of what is upstairs'' also, but to feel that it is actually the much greater. Then I can '''begin to really''' '''watch myself''' in a certain way.

That is to say, to really '''carry in the earth-consciousness the consciousness of the great I''. And that leads inwardly to soul struggles, quite clearly, because ''the ego wants something completely different'': "No! I don't like him, I don't want him, no way!" So, there is, how shall I say, the confrontation, as our 19th century '''''<nowiki/>''Viennese folk poet Nestroy''' puts it: '''"Who is stronger, me or I? Now I want to know!"'' Yes, we are constantly in the middle of this conflict and it is good if we become aware of it. And we have enough to do with that. '''We don't need to wrestle with who else, but wrestle with our own ego'' and, how shall I say, convince it to go differently, and so on. And there you have to teach the ego once: "You, what the adversaries whisper to you may not be the best thing in the world. It may seem good to you, but there are quite other things to be gained." Then it goes together. So, basically, it's a question of this flowing together, '''''<nowiki/>''that the soul, in which the ego also lives itself out, that this is transformed into the spirit self''. That is to say, then our earthly-soully, yes, still in this life and in the next incarnations - that is, still while we go to earth - will then also become more and more the inner life, that is, '''our everyday life''', will also become more and more '''the expression of our real I'''. Then we can connect both with each other. Connect both with each other. As a result, our ego does not become smaller, but larger and includes more and more, takes more and more into its shell. Then it's not: "No, no, I want that, but the neighbour can't have that", but where I begin to rejoice: he also has something beautiful like that and I rejoice in it. And not, as the saying goes, "Envy has sharp eyes. "What! He has a car, his car is ten centimetres bigger, that annoys me, it annoys me every day when I see that. But wait, I'll show you, in ten years I'll have one too, it's three metres bigger." Then I come along with, I don't know, what kind of monster. Or faster or further or more beautiful or whatever. I learn to rejoice that my fellow human being, my neighbour, or anyone else, has a full and beautiful life too. - and above all, I rejoice in the fact that they are going their way. His way. Not the way I imagine life to be, but that he is perhaps going a completely different way. And we can ''still perhaps take some steps together''. But we also know that everyone has a completely different field. And what I can't do yet, you can already do there. I can learn from it and do it in my own way at some point. So, we are all working on that.

So, you all don't have to worry about, ''How do I do this,'' and thing. '''We're doing it''. We're doing it. So, ''the art is'' - again said - '''''<nowiki/>''just to become more conscious for the future that we are doing it''. That we do it. Because, then, with our consciousness, with our earthly consciousness, we also manage to '''grasp what our real I wants''' - '''and''' which in our consciousness also has '''the angel''', '''who accompanies us''', who overlooks this and who helps our I, our real I, so that below, that the little ego becomes aware, here and there, that it nevertheless stumbles once in the right direction - even if it is only quite unconsciously. Actually, one wants something completely different, but nevertheless I stumble there and say: "Uahh! I didn't want to go there at all, but wait, yes, aha, it's... yes, I got through after all." And after ten years you realise: I have learned something from it. And then I'm even grateful for it, even if at that moment the ego said, "Uhhh, I don't want to!" So, that's how it works. Yes.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=6771s Transforming the soulish, the etheric and the physical: our development to the spirit man at the end of the cosmic stages of development - Part I 1:52:51]===
So, '''transformation of the soulish'<nowiki/>'', '''''<nowiki/>''transformationof the ethericand''' sometime - well, not sometime - '''spiritualisation''' also '''of the physical''. '''The essential foundations''' for this '''are''' also '''laid''' now '''during our earth evolution''', although we will only be so far along at the last cosmic state of evolution, that is, at the seventh, that we will thus have '''spiritualised''' '''the''' '''physical'<nowiki/>''' completely - '''in a completely individualised form'''.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=6813s Insertion for explanation - physical need not be material: making traces of natural elemental beings visible 1:53:33]===
Whereby, please, always bear in mind: '''Physical and material or mineral is not quite the same''. We have often spoken of this. For example, '''''<nowiki/>''the whole'<nowiki/>'' '''elemental beings''', the nature elementals, '''have'' all '''''<nowiki/>''a physical body'<nowiki/>''' - and yet they are not material. '''They can leave their traces in the material'', so it's true that sometimes like that... '''root dwarfs''' or what really leave their traces in the way, for example, the '''roots'' grow or what. And a skilful '''''<nowiki/>''wood carverliberates''', so to speak, '''a portrait of this elemental being''' from it. Not that it really looks like that anywhere, because it is not sensually visible, but the characteristics of this being are somehow depicted inside. Because it is precisely this root being that has left these traces inside - and a good carver sees this, sees it somewhere, frees it, so to speak, from what is disturbing, and brings it out. It's not as if he simply models it according to his wishes: "Oh, I'll do this or that now", but '''he brings out what's in the root''. And that is a trace of this active elemental being, for example. And he doesn't even have to have a conscious imagination of it, but in his actions, as he carves it, it's inside. His real I recognises the elemental being, the ego below perhaps suspects it a little, but his real I leads at the moment that he really brings it out. And we are all doing something in that direction again and again. So it's all about nurturing that.

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=6941s Transforming the soul, the etheric and the physical: our development up to the spirit man at the end of the cosmic stages of development - Part II 1:55:41]===
So really through all the stages, that is '''transforming the physical into the so-called spiritual man''. So that which we have received as the first '''''<nowiki/>''predisposition''' - already '''on the''' so-called '''Old Saturn'''' - to bring it to maturity as a completely spiritualised physical thing - '''in the end'''. And '''spiritualised''' means in that case''': Expression, ''perfect expression of our I''. It has nothing at all to do with material-material, but to develop physical forces of form that are completely individualised. '''Transforming the ethereal into the life-spirit''', we will succeed in doing that '''a little earlier'''. That is to say, to make our life forces into something of our own. And then, we are already working on that - and we will then continue to work very intensively '''on''' '''the next cosmic stage of development: the astral into a spirit-self'''. Each person for himself, but all together as humanity to a whole '''spirit-self astral world'''. Or '''the black magicians''' in the other direction. They '''work''' just '''to''' '''a counter-spiritual, dark astral world, but also created out of the I'''''<nowiki/>'''. And they can only do this with the help of human beings. That is why these soratic entities are so upon us... they lurk so upon us. Because, out of the freedom to create something there, which they can then take in there, we can. They themselves cannot do it in that form.'''

And "the centre", the pivot around which everything revolves, "is the human I". And if we go through that, then we have '''the picture''' again '''with the Kabirs''', which I discussed the time before last, I think, well, or that was the last time, I can't remember now: The ''''gods of becoming'<nowiki/>''', which are already known from Greek mythology, just ''''which correspond to these seven stages''', so ''''the physical, the etheric, the astral''', these are the first three Kabirs, which are mostly mentioned. Then sometimes '''a fourth''' is mentioned, we read in '''Faust''', "the fourth did not want to come. He was the right one who thought for them all." ''''There's the I-insert''' in there, and then it goes on. '''"Are actually of their seven.''' '''Where have the others gone?''' They are to be enquired for in Olympus'', that is, in the spiritual world. '''These are the spiritual members of man's being''', that is, the '''spirit-self''', the '''life-spirit''' and the '''spirit-man''', then we are only... then, '''then we have become man in the full sense, at the end of this development'''. And then it starts. "Then comes the eighth, which nobody has thought of yet." Because, '''then we'll be ready to build'''''<nowiki/>''' a new, '''a whole new world - right into the physical''. That's the next thing, and that's a path, I think, that's worth taking. And '''what Rudolf Steiner did so magnificently''' - which I am not aware of anywhere else in such a form, in such clarity, I must say quite honestly - that so far '''this goal''' is set, somewhere, and that in so many places it is so clearly expressed that this is the '''great spiritual task''', '''which man can achieve if he wants to'''. And - it depends on us, nothing else.''

===[https://www.youtube.com/watch?v=urK4f7O13Zc&t=7184s fade-out 1:59:44]===
I look at the clock and see it's nine. I will leave it at that for today. I hope there weren't too many dark impulses today, that there was a bit more light once inside, but we'll surely learn to love the dark sides too. Well, until next time. ''From the participants: "Love evil well".'' Exactly, "loves evil well". Until the next time. Until the next time. Thank you very much to the viewers also in the livestream. I'll say goodbye. Thanks for being there. See you next time. Have a good evening everyone.

==Thematic reading suggestions==
Rudolf Steiner on the change of handwriting:

Rudolf Steiner: Nervousness and Iness (lecture given in Munich on 11 January 1912; GA 143).

The lecture has also been published as a single print with commentary by Frank Meyer:

Rudolf Steiner: Nervosität und Ichheit - Stressbewältigung von Innen, Rudolf Steiner Verlag, Basel 2015, <nowiki>ISBN 978-3-7274-5274-1</nowiki>.