Reading sample of the book "Mensch"
Extract from the first chapter Introduction 2 Thinking We experience ourselves as a being separated from the world. Our thoughts and the content of the world are different. With a consciousness separated from the world we have the possibility to gain independence and self-confidence. We have the abilities of observation, perception, awareness, memory, conceptualisation, imagination, thinking, feeling, wanting and independence (ego)1. These abilities are also what enable us to find our way in the world as human beings. Thinking is what can make us independent, as far as our powers allow it, free and self-confident. Where we perceive, where we have ideas, when we feel we are always in a certain relationship to the world. In thinking it is given to us to create our own judgement completely out of the independent and to form our own ideas from it. In thinking we are given the ability to get to know ourselves, to face the world with judgment and to ask the question of freedom. Thinking is always preceded by an observation. The world confronts us through observation. This we have as an extract of the world in our consciousness, after it has been removed from our experiences, we have a slowly disappearing memory image. We cannot yet grasp the content of the observation and the memory image of the same in our thoughts. Only the connection with our already existing ideas and with a term that fits the perception (content of the observation) gives us the possibility to grasp the perceived thought. Thinking works with our existing conceptions, connects perceptions with concepts through its own judgement, integrates these again into our world of imagination and can connect ideas/concepts flowing to the ego from the spiritual world with the existing world of imagination in a new way. Thus can be summarized: The perception that we draw from our sense organs is connected with concepts through thinking. Concepts are connected with other concepts and each has a special form with which it connects perceptual content, ideas and other concepts. The human judgement that arises in thinking decides which concept can be connected with which content of perception. Memories contain images and concepts. Names have a term association to make sense. Thoughts are terms connected by thinking. The term "term" is a description for connections, without connection to terms, names, images, perceptions such a term is not graspable, not expressable, but can be experienced as existing. A term of for example "Sun": Round, yellow, occasionally red, bright, light, sphere, fixed star, solar wind, sunspots, central star of a planetary system, apparent sun orbit, sunrise and sunset, earth circling around, Elohim, sun logos, ... is stripped of all its connections to names, other terms, images, perceptions, but only the one term of the Sun and cannot be used e.g. for "house" by using terms: wall, cellar, door, roof... A term is therefore a unique one that can only be applied to one thing. The term is clearly associated with the thing to which it belongs. In the end, thing and concept are one. Every thing in the world is only an expression of a spiritual and the spiritual appears to us as a concept. However, it only reveals itself to us step by step and not as a whole. Thus the thing comes to us in sensual perception as a part, as a physical expression of the spiritual archetype. Just as man is part of the world and separates himself from the world through his organization, so he can come to a unity with the world through concepts that are actually brought out of things, through the application of thinking, and its perception, again by connecting perception with concepts. If there is only one applicable term that is applicable to a matter, no other arbitrary terms can be used. But if there is such an unambiguously assignable term, it is already there before man takes it up in his imagination through thinking. But if such a term already exists before, it can be assigned to the thing. Since the thing is present, the concept of the thing is also present as soon as the thing itself. Man thus tries to approach the concept step by step through his observations, research and thought processes. The perceptive faculties, the abundance of concepts living in the ego and the objective, truthful powers of thought come into play here (B027, page 57ff). Man is a being that has a share in the earthly and the spiritual and is able to form thoughts from spiritual sources that reveal themselves to him as ideas. The idea as such is a concept that man receives in himself, independent of perception, and which he can only express in this way through his activity of thinking, perceiving and forming ideas, in order to be able to integrate this idea into the earthly as a new idea for the sensual world. Extract from the second chapter Overcoming the resistance ... Man has been given everything in his development. It is now up to us humans to gradually grasp the gift, to learn self-responsibility and independent action. Each one of us is at a different point in his development. We are small children of the Ichentwicklung. This is how we should see ourselves and our fellow human beings, small children with many mistakes and even more hopes for the future. We are called upon to be ego-active, but we are still inactive. We are still sick of the ego. This realization lets us understand our fellow human beings and humanity in its behavior. To be loving, not condemning, because we all first have to learn independence and rise to create. The ego is still like "sick", it has received everything, without outside help it would be nothing. But it will be. In that it draws everything from the outside, it wants to mean something, it is then not itself, it is then strange => sick. An I must begin to do in small steps out of its own ability. Creating from the own the ego becomes the self. In the material world it is not itself, there the foreign comes from the others. Only in the spirit is the ego itself. It is spirit-self. From itself it can create self-confidence, weaving, living actively. The path leads through the soul-healing work on itself, the "Oh, man recognise yourself" then becomes a healing action-bearing. Through our doubles, through our earthly incarnation, through human society, through the development desired by the good gods, we are connected with the adversaries. The greatest advantage for the adversaries is when we have no awareness of their existence, presence and work. „... Lucifer and Ahriman are most harmful when they are not seen, when they remain invisible. ... The best remedy against what is astrally tormented is to place it physically before you", (B173, 30.12.1914). And the adversaries are strong where man does not know his origin and his being and developmental goal as an ideal of the gods. "But modern mankind actually suffers from two evils... One is the fear of the supernatural..." (B155, 13.2.1923), this fear of the supernatural leads man to accept his own limitations "... that he wants to acknowledge these limits of knowledge is nothing else but inheritance from the fall of man." Man recognizes his separateness from God and thus acknowledges that he does not want to develop himself further. This leads to the second, not wanting to go any further, a weariness of will. "...the weakness of the will and inner paralysis of modern man." (ibid.). The adversaries manipulate man to think of himself as physically limited, and therefore not wanting to go beyond it, since he cannot want to go to something that does not exist. Extract from the third chapter Some thoughts Faith in a higher being is indispensable. Where there is no faith in the good Divine, the door to the Ahriman's own thoughts is opened wide. There, humanity, human life, the meaning of life, peoples, cultures, truth and lie, good and evil are arbitrarily subjected to human opinion. Then the worst deeds and falsehoods are defined as the good and the true good is considered evil. Where faith in a higher, divine thing, there the shining example of the Christ-being can be recognized, there selflessness in helping others, where unconditional love, there joy in being and hope of eternal survival. Where the will to live, there is truth, where goodness prevails and creates beauty. Let the word be holy to us, for it is the word that makes the world. "In the beginning was the word. . ." (Jn 1:1). Let every word we speak be so sacred to us that we only speak it when we are convinced of its truth. Let every word be such a word of truth for us. Then the power of the word arises and the power of the word, when true understanding and knowledge of the facts of the world comes alive in us, then the word also lives through us, it becomes effective, powerful, creating, living. Ahriman wants to lead us to renounce self-conscious judgment and knowledge. Statistics, empirical values, given behaviour, expert judgement, world lies. Michael wants to make us penetrate all this, to develop our own intelligence, to look at what is there, to understand and trust ourselves and to find a judgement from this, with which we can act for our fellow human beings. The truth is not a lasting good that once gained remains our possession. The truth is that which we gain again and again in selflessness from our own power of knowledge. The truth is where man strives eternally. In representing the truth always be polite. Politeness without denying the truth or oneself. Courteous, considerate and loving in pointing out mistakes that one thinks he will find in his fellow human beings. Never forgetting your own mistakes. Learning powers and techniques to defend his own freedom. Not to seek meaning in the pursuit of a final goal that makes everything happy, because that is where everything would be good. But to strive for eternity. To find the meaning of being in striving. Who discovers the pleasure, the joy, the love in weaving becoming, that is it. Completely affirmative respect for the fellow human being. How he was, how he is and can become. Stand up and walk! "If you want to... stand up and walk!", (Joh. 5, 6-9). An ideal of man: Whoever asks will be helped. Do not ask for his well-being, ask for humanity. What pious man's confused work does to me, I do not unravel my own being. If I unravel my being, do I not remember the fate of mankind? I will become aware of my fate when I recognize humanity! Excerpt from chapter four Healing, healing To gain freedom, man had to be separated from God. The separation, the sin set in. But segregation from God brought sickness and death. The healing lies in the free decision of man to overcome this original sin, the separation from God. To be one with the good gods again as a free individuality. Being permeated with love and truth makes us healthy. Our striving should therefore always be to let no hatred, no fear and no evil enter our soul and to let it be. If a person fills himself with pure love for his fellow human beings, for nature, for the world and for the Divine, his soul, his spirit and subsequently his body will also become healthy. To work against us in us is a specialization of God, this leads in balance in this or a next incarnation to illness and destiny necessities. Every good thought can make us healthy in the long run. The path of inner purification described in Chapter III leads to a connection with the great guardian of the threshold, the Christ, and a conscious connection to the spiritual world. This will make us healthy. In ancient Egypt, people still knew about the healing effect that real connection with the spiritual world means. The temple sleep was healing, which was used by the Egyptian priests of that time (B148, 5.8.1908). The greatest healing was brought to the sick when they were brought back to this temple sleep until the Lemurian period when there was still asexual reproduction. "There stood before the sick man lying in temple sleep the figure of the woman bearing her own kind without fertilization by her kind. There before him stood the woman who gave birth, the woman with the child, who is virgin there, goddess, who was a comrade of men in those Lemurian times, and who has since vanished from the gaze of mankind. (B148, P.41). The goddess Isis as the pure virgin mother. And in later times the mother of Christ the new virgin. Since the event of Golgotha, there can no longer be a priest as in the Egyptian times, who takes over the healing, today everyone is responsible for himself and his development. To shape one's soul in such a way that it becomes mature to penetrate with the entitled spirit, one's own higher self. Today we ourselves must build a temple to the spirit within. Novalis said "A flourishing country is a more royal work of art than a park. A tasteful park is an English invention. A country that satisfies the heart and mind is likely to be a German invention; and the inventor would be the king of all inventors. Today one can say, a country in which love, heart, striving soul and spirit will prevail will be an invention of those who recognize themselves from the truth, from the science of the spirit up as citizens of the world1, who build together temples for the spirit, independent of any origin in Christ connection and greatest seriousness and virtuousness. And out of which they become active. Extract from the booker The Michael Age ...it's me, we are me beings. The Divine Spiritual World wants Me-Conscious people. It is time for us humans to develop self-consciousness and true human insight. To become an I-wanting humanity in which the I-development of every human being is wanted. Because at the end of the development of humanity at the volcano, people will have united in the Christ and this then so highly developed being of all people will suffer a lack for every human individuality, which could not be taken along this way, so to speak. Quite essential in the justified development of the world and humanity is the way the masters of the white lodge deal with evil, they do not want to exclude or reject it, they want to transform it into good, as the part of the justified creation that it is. Man as the future new tenth hierarchy of angels, as the hierarchy of freedom and love. So when a human being recognizes an organization, a state, a multinational organization as being riddled with errors and problems. Not wanting to destroy them, but wanting to transform them, seeking and promoting the good in them, seeking the bad and transforming it into the good as long as possible. I-wanting humanity, wanting the fellow human being, wanting his I-development. Not letting oneself be provoked by evil, first and foremost working on the good in oneself, getting closer to the Christ. The Christ-impulse, and also the Christian human being, does not fight to cause harm, but transforms evil into good through its presence through its morally good deeds1. Every Christian human being will then, out of self-knowledge, moral intuition, moral-Christian words, moral technique and through free moral action, lovingly commit himself to his fellow human beings and their justified ego development .
