105. The Human Being as a Supersensible Being

Thoughts are in the supersensible and the 'I' is in the supersensible. The task is to condense the thoughts so that they intervene in reality: they must be formed into:

1.) Imaginations that would otherwise be remembered, and thus intervene in the organism, must not do so. The process of perception must be observed, not the finished perception: meditation. 2.) This does not produce thoughts, but rather a process is experienced. This gives inspiration by allowing the supersensible world to flow in, if not the content of perception. One must take care not to provoke mental processes (at least not religious pretensions at the beginning). 3.) One must develop the “I” that appears in 2.) - It no longer appears to be at rest; it appears to be in flux. - The later can sink into the earlier.

In this way one gets to know the supersensible person:

1.) As a weaving being of thought that works through the course of life. 2.) As one that fulfills itself from a world from which one is closed off in ordinary consciousness. A world that becomes ineffective as soon as one enters the physical world. 3.) One learns to recognize that this very being aims to bring forth the physical human being. 4.) One corrects the idea that only looks at the human being after death.

But now the environment: one no longer has the world of sensual perceptions around him. One has around him the world of objective thought formation with its entities. The world from which man emerges through birth. Such beings are not shaped. One perceives them only by being in difference of speed with them.

By perceiving this difference in speed, one perceives how one is in a different acceleration than the course of the world: the self-contained: the previous incarnation.

You can put yourself in her shoes. She appears when you discover the binding element in your own way of thinking. A second person who thinks quite differently. Who does not have everything that is opposed to fate, who finds some things quite unappealing that one finds appealing in this life. But in these likes and dislikes, everything is limited to one circle. They are things whose causes do not go back beyond what lies in the outer world. They do not go back to the inner. One sees how an earlier time develops even these sympathies and antipathies through one [oneself]. If one were not to find such a core in such a state, one would not be inwardly connected through an “I”.