{"corpus":"steiner","locus":"GA 100/1907-11-20/p008-p011","extent":"range","passage_number":8,"through":11,"paragraph_count":4,"first_locus":"GA 100/1907-11-20/p008","last_locus":"GA 100/1907-11-20/p011","lang":"en","edition":"English","edition_basis":null,"is_original":false,"is_default_edition":true,"title":"Lecture V","date":"1907-11-20","location":null,"alignment_confidence":"high","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":{"scope":"unit","status":"not_established","translator":null,"identified_edition":"LR1942","book_title":"The Gospel of St. John (Basle)","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA100/English/LR1942/19071120p01.html","evidence":null,"reason":"source_says_translator_unknown","note":"The source page itself says the translator is unknown. No translator is established for this lecture: nothing at the level of the lecture names one. Do not attribute this English to a translator, and do not borrow a credit from another lecture of the volume. Cite the German for anything load-bearing."},"edition_coverage":{"de":["original"],"en":["English"]},"record":{"record_type":"unknown","scope":"volume","note":"How this text was taken down (shorthand transcript, listeners' notes or manuscript) is not on record here. Unknown is not an assurance of a stenogram: check the edition's own notes before resting an argument on one word.","evidence":null,"evidence_translation":null,"evidence_source":null},"witness_completeness":{"ratio":1.15,"band":"comparable","note":null,"word_count":3419,"original_word_count":2981,"may_be_abridged":false},"site_heading":"Christ's New Initiation: From External Law to Inner Grace","site_heading_note":"A heading the site wrote for this unit from a summary of it; not in the edition, and not the words of Rudolf Steiner or of the translator. Cite the unit by its title and locus, never by this heading, and do not quote it.","url":"https://anthroposophy.ai/v1/steiner/en/ga/100/1907-11-20/p008-p011","json_url":"https://anthroposophy.ai/v1/steiner/en/ga/100/1907-11-20/p008-p011.json","lecture_url":"https://anthroposophy.ai/v1/steiner/en/ga/100/1907-11-20#p008","word_count":787,"quote_safe":true,"passages":[{"passage_number":8,"locus":"GA 100/1907-11-20/p008","text":"There were also occult schools in pre-Christian times, where pupils were trained, so that they were able to look into higher worlds; but this vision only existed among the true pupils in the most hidden occult schools, and even they only at the actual moment of initiation, when the etheric body was separated from the physical body . The raising of a human being, so that he might be able to see in the spiritual world, was called Initiation. In all initiations of pre-Christian times the one who was to be initiated had to be brought into a kind of sleeping state. This sleep of initiation was distinguished from ordinary sleep by the fact that in the latter the etheric body remains united with the physical body, whereas in the former the etheric body was for a short time separated from the physical body. During this time the Hierophant had to keep the body alive. Through the etheric body being separated, it was possible to lead it, together with the other parts, into the higher worlds, in order there to undergo experiences which could afterwards be imparted to the physical brain. That was the method of initiation in pre-Christian times.","text_trust":"verbatim","quote_safe":true,"word_count":200,"url":"https://anthroposophy.ai/v1/steiner/en/ga/100/1907-11-20/p008","witness_quality":{"translator":{"scope":"unit","status":"not_established","translator":null,"identified_edition":"LR1942","book_title":"The Gospel of St. John (Basle)","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA100/English/LR1942/19071120p01.html","evidence":null,"reason":"source_says_translator_unknown","note":"The source page itself says the translator is unknown. No translator is established for this lecture: nothing at the level of the lecture names one. Do not attribute this English to a translator, and do not borrow a credit from another lecture of the volume. Cite the German for anything load-bearing.","warning":"No translator is recorded for this edition. An unattributed translation cannot be weighed as a witness: you cannot tell which hand made the choices in it. Cite the German for anything load-bearing."},"entity_parity":{"status":"discrepancy","checked_against":["GA 100/1907-11-20/p008"],"missing_from_translation":[],"present_only_in_translation":["Christ"],"bead_confidence":"high","bead_length_ratio":1.12,"likely_cause":"unresolved","note":"NAME MISMATCH between this English passage and its German counterpart. A name the German carries is absent here (or a name appears here that the German does not carry). Two things cause this and they need telling apart: the translation really drops or reassigns what the original distinguishes, OR the paragraph alignment paired the wrong passages. `bead_confidence` does NOT settle which: this corpus's embedding aligner pairs topically-related paragraphs at full confidence, and a sampled high-confidence mismatch proved to be a wrong pairing. 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Now it was only through the appearance of Christ Jesus that it became possible to imprint the Life Spirit directly into the life body; and the experiences undergone in the higher worlds could henceforth be embodied in the physical brain without the necessity of a previous separation of the etheric body. Thus all the pre-Christian initiates had undergone the experiences of initiation outside the physical body; they had then descended again into the physical body and could from that time forward, out of their own experience, announce what had taken place in the spiritual world.","text_trust":"verbatim","quote_safe":true,"word_count":177,"url":"https://anthroposophy.ai/v1/steiner/en/ga/100/1907-11-20/p009","german_anchor":{"de_prefix":"1907-11-20","de_passages":[{"locus":"GA 100/1907-11-20/p009","url":"https://anthroposophy.ai/v1/steiner/de/ga/100/1907-11-20/p009"},{"locus":"GA 100/1907-11-20/p010","url":"https://anthroposophy.ai/v1/steiner/de/ga/100/1907-11-20/p010"}],"bead_confidence":"high","length_check":{"de_words":375,"en_words":366,"ratio":0.98,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. 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An unattributed translation cannot be weighed as a witness: you cannot tell which hand made the choices in it. Cite the German for anything load-bearing."},"entity_parity":{"status":"discrepancy","checked_against":["GA 100/1907-11-20/p009","GA 100/1907-11-20/p010"],"missing_from_translation":["Buddha"],"present_only_in_translation":[],"bead_confidence":"high","bead_length_ratio":0.98,"likely_cause":"unresolved","note":"NAME MISMATCH between this English passage and its German counterpart. A name the German carries is absent here (or a name appears here that the German does not carry). Two things cause this and they need telling apart: the translation really drops or reassigns what the original distinguishes, OR the paragraph alignment paired the wrong passages. `bead_confidence` does NOT settle which: this corpus's embedding aligner pairs topically-related paragraphs at full confidence, and a sampled high-confidence mismatch proved to be a wrong pairing. 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It is only through His personality that His teachings become Christianity, and in order to be a Christian it is not enough merely to follow the teachings of Christianity. Those alone are true Christians, who feel themselves united with the historical Christ. Certain sentences contained in Christian teaching, or something very similar to them, could also be found in that world before Christ appeared; but that is not the point. The essential thing is, that the Christian believes in Christ Jesus, that he considers Him to be the One Who, while walking in the flesh, represents the perfect man.","text_trust":"verbatim","quote_safe":true,"word_count":189,"url":"https://anthroposophy.ai/v1/steiner/en/ga/100/1907-11-20/p010","german_anchor":{"de_prefix":"1907-11-20","de_passages":[{"locus":"GA 100/1907-11-20/p009","url":"https://anthroposophy.ai/v1/steiner/de/ga/100/1907-11-20/p009"},{"locus":"GA 100/1907-11-20/p010","url":"https://anthroposophy.ai/v1/steiner/de/ga/100/1907-11-20/p010"}],"bead_confidence":"high","length_check":{"de_words":375,"en_words":366,"ratio":0.98,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. 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See witness_completeness for how much of the original this witness holds."}},{"passage_number":11,"locus":"GA 100/1907-11-20/p011","text":"In ancient times the statement was often made; ‘The initiate is a divine man.’ The reason for this lay in the fact that during the ceremony of initiation the initiate was above in the spiritual world with the spiritual or divine Beings; He was then the divine man. But one could “see” in the physical body for the first time through Christ Jesus, the Deity,—but never before. Thus we have to take the words of John 1:18. quite literally: “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath declared Him.” Formerly the Deity could only be perceived by one who had himself made the ascent. In Christ the Deity had for the first time come down visibly to the Earth. This is told us in St. John's Gospel, (Chapter 1:14): “And the Word was made flesh, and dwelt among us (and we beheld His glory, the glory as of the only begotten of the Father), full of grace and truth.” It was also taught in the Dionysian School. Christ came to show men the way; they are to become His followers; they are to prepare to imprint what is in the etheric body into the physical body; that is to say, to develop within themselves the Christ principle.","text_trust":"verbatim","quote_safe":true,"word_count":221,"url":"https://anthroposophy.ai/v1/steiner/en/ga/100/1907-11-20/p011","witness_quality":{"translator":{"scope":"unit","status":"not_established","translator":null,"identified_edition":"LR1942","book_title":"The Gospel of St. John (Basle)","publisher":null,"publisher_inferred":false,"match_score":1.0,"source_url":"https://www.rsarchive.org/Lectures/GA100/English/LR1942/19071120p01.html","evidence":null,"reason":"source_says_translator_unknown","note":"The source page itself says the translator is unknown. No translator is established for this lecture: nothing at the level of the lecture names one. Do not attribute this English to a translator, and do not borrow a credit from another lecture of the volume. 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Unter Einweihung versteht man das Hinaufheben eines Menschen, um ihn die geistige Welt schauen zu lassen. Bei allen Einweihungen der vorchristlichen Zeit mußte der, welcher eingeweiht werden sollte, in eine Art von Schlafzustand gebracht werden. Der Einweihungsschlaf unterscheidet sich von dem gewöhnlichen Schlaf dadurch, daß in letzterem der Ätherleib mit dem physischen Leib verbunden bleibt, während in ersterem für eine kurze Weile der Ätherleib vom physischen Leib getrennt wird. Während dieser Zeit mußte der Hierophant den Körper am Leben erhalten. Dadurch, daß man den Ätherleib herausnahm, war man imstande, ihn mit den übrigen Leibern in die höheren Welten zu führen, um ihn daselbst Erfahrungen machen zu lassen, die nachher dem physischen Gehirn übermittelt werden konnten. Nur solche Einweihungsmethoden gab es in der vorchristlichen Zeit.","text_trust":"verbatim","quote_safe":true,"word_count":178,"url":"https://anthroposophy.ai/v1/steiner/de/ga/100/1907-11-20/p008"},{"locus":"GA 100/1907-11-20/p009","passage_number":9,"text":"Durch die Erscheinung des Christus Jesus tritt etwas ganz Neues auf in bezug auf die Einweihungsart. Denken Sie sich, der Mensch hätte den ganzen Astralleib umgewandelt in Geistselbst. Dann drückt sich dieses Geistselbst dem Ätherleib ein wie ein Siegel im Siegellack und gibt ihm sein Gepräge. Hierdurch wird der Ätherleib zum Lebensgeist umgewandelt. Wenn dies vollständig geschehen ist, drückt sich der Lebensgeist dem physischen Körper ein und macht ihn zum Geistesmenschen. Erst durch die Erscheinung des Christus Jesus wurde es möglich, das, was Lebensgeist war, direkt einzudrücken in den Lebensleib. Die Erfahrungen, die in den höheren Welten gemacht wurden, konnten jetzt dem physischen Gehirn einverleibt werden, ohne daß eine vorherige Abtrennung des Ätherleibes notwendig wurde. Der erste, der einen Ätherleib besaß, der ganz durchsetzt war vom Geistselbst, und einen physischen Leib, der ganz durchsetzt war vom Lebensgeist, war der Christus Jesus. Dadurch, daß der Christus Jesus auf die Erde gekommen war, ist es für die, welche mit ihm verbunden sind, möglich geworden, dieselbe Initiation durchzumachen, ohne den Ätherleib vom physischen Leib zu trennen. Also alle vorchristlichen Eingeweihten hatten die Erfahrungen der Einweihung außerhalb des physischen Leibes gemacht, waren wieder in den physischen Leib hineingestiegen und konnten nun als eigenes Erlebnis verkündigen, was in der geistigen Welt vorgegangen war.","text_trust":"verbatim","quote_safe":true,"word_count":208,"url":"https://anthroposophy.ai/v1/steiner/de/ga/100/1907-11-20/p009"},{"locus":"GA 100/1907-11-20/p010","passage_number":10,"text":"Buddha, Moses und andere waren derartige Eingeweihte. In Jesus ist zum ersten Male ein Wesen auf die Erde gekommen, das, im physischen Leibe bleibend, das Leben der höheren Welten erschauen konnte. Die Lehren von Buddha, Moses und so weiter sind von der Persönlichkeit ihrer Meister durchaus unabhängig. Derjenige ist Buddhist oder Mosaist, der die Lehren von Buddha oder Moses beobachtet. Hierbei ist es gleichgültig, ob er Buddha oder Moses anerkennt, denn diese Stifter überlieferten nur dasjenige, was sie in den höheren Welten erfahren haben. Bei Christus ist es anders. Seine Lehre wird erst durch seine Persönlichkeit zum Christentum, und es ist nicht genug, nur die Lehre des Christentums zu befolgen, um ein Christ zu sein. Nur diejenigen sind wirklich Christen, die sich mit dem historischen Christus verbunden fühlen. Einzelne Lehrsätze des Christentums finden sich schon vorher. Darauf kommt es aber nicht an, sondern darauf, daß der Christ an den Christus Jesus glaubt, daß er ihn für die Erscheinung hält, die im Fleische wandelnd den vollkommenen Menschen darstellt.","text_trust":"verbatim","quote_safe":true,"word_count":167,"url":"https://anthroposophy.ai/v1/steiner/de/ga/100/1907-11-20/p010"},{"locus":"GA 100/1907-11-20/p011","passage_number":11,"text":"In der alten Zeit kannte man noch den Ausdruck: Der Eingeweihte ist ein göttlicher Mensch. — Diesem lag zugrunde, daß während der Einweihungszeremonie der Eingeweihte oben in der geistigen Welt bei den geistigen oder Götterwesen war. Da war er der göttliche Mensch. Im physischen Leibe sehen konnte man aber erst «den göttlichen Menschen» durch Christus Jesus, nie vorher. Die Stelle Johannes 1, 18: «Niemand hat Gott je gesehen, der eingeborene Sohn, der in des Vaters Schoß ist, der hat es uns verkündigt», ist also wörtlich zu nehmen. Früher konnte nur derjenige die Gottheit wahrnehmen, der selber den Aufstieg gemacht hatte. In Christus war zum ersten Male die Gottheit sichtbar auf die Erde heruntergekommen. Dies ist im Johannes-Evangelium 1, 14 verkündigt und wurde in der dionysischen Schule auch gelehrt. Um den Menschen den Weg zu weisen, ist Christus dagewesen; die Menschen sollen seine Nachfolger werden, sollen sich vorbereiten, das, was im Ätherleib ist, einzudrücken in den physischen Leib, das heißt in sich das Christus-Prinzip entwickeln.","text_trust":"verbatim","quote_safe":true,"word_count":164,"url":"https://anthroposophy.ai/v1/steiner/de/ga/100/1907-11-20/p011"}],"beads":[{"from":[8],"to":[8],"confidence":"high"},{"from":[9,10],"to":[9,10],"confidence":"high"},{"from":[11],"to":[11],"confidence":"high"}],"note":"Paired by the paragraph aligner; each language numbers its own paragraphs. A bead at either end of the span can carry text beyond it (the `from` numbers show what each bead covers)."}}